


LIBRARY OF CONGRESS. 

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Chap. Copyright No. 

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UNITED STATES OF AMERICA. 




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"Sanctify Them:" 

A STUDY 



Our Lord's Prayer for His 
Discipi.es. 



EDWARD F. WALKER. 

'J 



*^Let Pelagius admit that a man can live without sin only by 

the grace of Ood, and I am at peace with 

him. ' '—Augustine. 



CHRISTIAN STANDARD CO., LTD., 
921 Arch St., Philadelphia. 



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The Library 

OF CoNG^:KSS 



WASHINGTON 



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Copyrighted, 1899 
Christian Standard Co., lyimited. 



TWOCOI^IES FIEe^^tVEO. 









I 



N RESPONSE to the urgent Request of many 
Friends: and 



With a sincere Desire for the spread of the Truth as 
it is in Jesus ; and 

With an earnest Prayer that they may contribute 
to a clearer view of the Bible Doctrine of 
Holiness; and 

With an Eye single to the Glory of Him Whose I 
am and Whom I serve : 

Do I publish these unpretentious pages^ 

For Thoughtful and Devout Readers* 

EDWARD F. WALKER. 

Greencastle, Ind.^ t899. 



J- 



CONTENTS. 




CHAP. 


PAGE. 


I. Introductory - 


- 7 


n. What Not - - 


- 23 


m. What - - - 


- 42 


IV.Whom- 


- 58 


V. Why - - - 


- 73 


VI. How - - . 


- 89 


VII. When - 


- JOO 


VIII. In Truth 


- US 



IX. Sanctified to Sanctify - 130 



^ 



[John xvii: 17.] 



~» « « «P«- ! i 8 w < 



I. 

Much, misinformation and ill-grounded 
prejudice exist on tlie subject of Sancti- 
fication. While in general the explana- 
tion of this is the fact that "the natural 
man receiveth. not the things of the 
Spirit of God, for they are foolishness 
unto him; neither can he know them, 
because they are spiritually discerned;'' 
and that the great mass of renewed men 
axe "yet carnal'' — ^it is in particular oc- 
casioned largely by misrepresentation 
by tbe foes and erroneous teaching and 
faulty illustration in tbe lives of some 
of tbe advocates of tbe doctrine and pro- 



"Sanctify Them." 

feasors of the experience of sanetifica- 
tion. 

I believe with a Presbyterian minister 
of JSTew York City that sanctification is 
to be the theme of the pulpit in the near 
future. Certainly it becomes all profess- 
ing Christians to carefully and prayer- 
fully study the subject, and so come to 
right views of this leading Bible doc- 
trine. It has a very prominent place in 
the Scriptures. Not only do they use 
the word very frequently — much oft- 
ener than the word justification — ^but 
the whole tenor of inspiration is, "Holi- 
ness unto the Lord." 

Then, too, the doctrine has a large 
place in our hynmologies, confessions, 
catechisms and theologies. It is a mat- 
ter of controversy in a good part of the 
church. Some politic ecclesiasts and 
petty pulpiters may affect to ignore it; 
but it is a subject that cannot and will 
not down. 

The Westminster Confession of Faith 
8 



Introductory. 

says: "They wlio are effectually called 
and regenerated^ having a new heart and 
a new spirit created in them, are further 
SANCTIFIED, really and personally, 
through the virtue of Christ's death and 
resurrection, by His Word and His 
Spirit dwelling in them." 

The Shorter Catechism mentions 
sanctification among the several benefits 
partaken of in this life by those who are 
effectually called. 

The Cumberland Presbyterian Con- 
fession says: "Sanctification is a doctrine 
of the Holy Scriptures, and it is the duty 
and privilege of believers to avail them- 
selves of its inestimable benefits, as 
taught in the "Word of God.'' 

Certainly the Word of God is the 
only infallible rule of doctrine. True 
believers must ever ask, "What saith the 
Scriptures?" There is no true light in 
catechisms, confessions, theologies, men, 
except as they speak according to these 
inspired oracles. 

9 



"Sanctify Them." 

For the title of this little book — ^for 
its inspiration and guide — ^we take these 
words from the lips of Him who spake 
only God^s truth: "Sajs"ctify Them/^ 

The sanctification of His disciples was 
the burden of the intercession of the 
Great High Priest the night before His 
crucifixion. With the cross in view. He 
said: "And for their sakes I sanctify my- 
self, that they themselves also may be 
sanctified in truth.'^ So His prayer was 
that the Father would accomplish in 
"His own'^ that for which He was about 
to suffer without the gate. 

He is still our Advocate with the 
Father. He ever liveth to make inter- 
cession for us. And doubtless this is the 
contkiued burden of His prayer. This 
is more than hinted in the 11th, 12th 
and 13th verses: "I am no more in the 
world. ^ -5^ ^ I was with them. ^ ^ ^ 
But now I come to thee.'^ Clearly this 
high-priestly prayer of our Lord seems 
10 



Introductory. 

anticipatory of His continTiOTis interces- 
sion for His churcli since He has pierced 
the vail and passed into the heavens. 
One beautifully expresses it: "This 
heavenly discourse and prayer have 
been the treasure of His people in every 
age, sounding to us like the silver bells 
on the High Priest's garment, which 
told the people without that He was still 
living, and interceding for them within 
the vail. "When we would have our 
hearts warmed to the memorial of the 
death of Christ, let us think of the 
thoughts that then glowed around it, 
and that breathe of the very incense 
which He offers for us now in the golden 
censer before the throne. If we come 
to His cross and table with sincere faith, 
we have our interest in His never-dying 
advocacy, and we abide all our days 
under the shadow of those arms that 
were outstretched upon the cross to suf- 
fer, and that are now lifted up on the 
throne to plead for us. How strong 
11 



^'Sanctify THem;' 

may we not feel in all onr conflicts on 
the plain, wliile sucli a Prophet is pray- 
ing for us on the mount! The humblest 
look upward to the pure and true — ^the 
feeblest cry for aid in the battle against 
sin — finds a face to represent it, and a 
voice to speak for it before the throne of 
God. Only let your look and cry be 
true, however weak, and you can claim 
all the aid that the prayer of Christ in- 
sures, and rejoice in the thought that 
such aid is almighty." (Ker.) 

Certainly He who could with full as° 
surance lift up His eyes and say,^T'ather, 
I thank thee that thou has heard me. 
And I knew that thou hearest me al- 
ways" (John xi. 41, 42) — ^to whom the 
Spirit of prayer is given without meas- 
ure — who ever prays in the Holy Ghost 
— maketh intercession for the saints ac- 
cording to the will of God. This is em- 
phatically true of His prayer for the 
sanctification of His people: "For this is 

the will of God, your sanctification." 
12 



Introductory. 

"For this is the will of God in Christ 
Jesus to you-ward." "For God called us 
not for uncleannesSj but in sanctifica- 
tion." "Faithful is he that calleth you, 
who will also do it.'' (1 Thess. iv. 3; 
V. 18; iv. 7; y. 24— E. V.) Surely no 
thing is more in accord with the will of 
the Father than that His called ones 
be like Himself, holy. 

This means not merely that God is 
willing for His people to be holy; but 
He wills it, and His will is His people's 
law. He says: "Be ye yourselves also 
holy, * * * because it is written. Ye 
shall be holy; for I am holy." (1 Peter 
i. 15, 16— E. V.) Our God not only 
promises: He insists on holiness. So the 
prayer of Jesus is according to the di- 
vine requirement, as well as to the di- 
vine pleasure. Sanctification is both a 
great duty and a gracious privilege. 

The many may deny or question this 

last sentence in toto, or in its one or 

other part. But thoughtful and devout 
18 



"Sanctify Them.'' 

people everywliere and tlie ages tliroiigli 
have recognized the importance, both as 
a doctrine and an experience, of sancti- 
fication. I hope I may be pardoned if 
here and in the following pages I quote 
largely from Oalvinistic writers. 

Saintly Samuel Rutherford thus mag- 
nifies the divine grace for sanctification: 
"Christ is more to be loved for giving us 
sanctification than justification. It is in 
some respects greater love in Him to 
sanctify than to justify, for He maketh 
us like Himself in His own essential por- 
traiture and image in sanctification.'^ 

The very learned and spiritual Mat- 
thew Henry thus emphasizes the import- 
ance of this experience: "It is the 
prayer of Christ for all that are His, that 
they may be sanctified; because He 
cannot for shame own them as His, 
either here or hereafter, either employ 
them in His work or present them to His 
Father, if they be not sanctified." 
14 



Introductory. 

The eloquent Thomas Ohaliners thus 
speaks against that attitude of content^ 
ment with justification that character- 
izes too many professing Christians: 
^We know that the impression which 
many have of the disciples of the Gospel 
is that their great and perpetual aim is 
that they may be justified — that the 
change which they are ever aspiring 
after is a change in their forensic rela- 
tions and not in their personal state; 
that if they can only obtain delivery 
from wrath, they will be satisfied; and 
that the only use they make of Christ is 
through His means to obtain the erasure 
of the sentence of their condemnation. 
N"ow, though this be undoubtedly one 
great design of the Gospel, it is not the 
design in which it terminates. It may, 
in fact, be only considered as a prepara- 
tion for an ulterior accomplishment al- 
together. Christ came to ^redeem us 
from all iniquity,^ and to ^purify us unto 
himself a peculiar people, zealous of 
15 



"Sanctify Them.'' 

good works/ It were selfishness imder 
the guise of sacredness to sit down in 
placid contentment with the single priv- 
ilege of justification. It is only the in- 
troduction to higher pr* rileges.'^ 

The brilliant and devout Albert 
Barnes thus insists upon the obligations 
of God's peop]3 to aspire to be holy: 
"The unceasing and steady aim of every 
Christian shoul i be perfection. * * * 
No man can be Christian who does not 
sincerely desire t, and who does not con- 
stantly aim at i1 No man is a friend of 
God who can ac ^aiesce in a state of sin, 
and who is satisfied and contented that 
he is not as hoh as God is holy. * ^ * 
If any man is ( mscious that the idea of 
being made at c ice perfectly holy would 
be unpleasant < i* painful, he may set it 
down as certai i evidence that he is a 
stranger to relif Ion.'' 

The stalwa t theologian, Charles 
Hodge, thus i ^ges the essentiality of 
sanctification: "We know also that holi- 
16 



Introductory. 

ness is tlie end of redemption. Christ 
gave Himself for His cliurcli, that He 
might sanctify and cleanse it, and that it 
should be holy and without blemish. He 
died, the Just for the unjust, that He 
might bring us to God. The object of 
redemption is not attained in the case of 
those who remaixi in siic; in other words, 
they are not redeemed. It is, therefore, 
to subvert the whole) Gospel, and to 
make the death of Chi st of none effect, 
to suppose that redemption and continu- 
ance in sin are compr ible. The whole 
design and purpose t the mission and 
sufferings of the Saviour would be frus- 
trated, if His people wire not made par- 
takers of His holiness. ' for the glory of 
God is promoted in tt 3m and by them 
only so far as they ari made holy; and 
the recompense of the Redeemer is His 
bringing His people il,to conformity to 
His own image, that H> may be the first- 
born among many bret iren. Every child 
of God feels that the "3harm and glory 
17 



^^ Sanctify Them." 

of redemption is deliverance from sin 
and conformity to God. Tliis is the 
crown of righteousness, the prize of the 
high calling of God, the exaltation for 
which he longs, and suffers, and prays. 
To tell him that he may be saved with- 
out being made holy, is to confound all 
his ideas of salvation, and to crush all 
his hopes. The nature of salvation, the 
character of God, the declarations of His 
"Word, tbe design of redemption, — all 
concur to prove that holiness is abso- 
lutely and indispensably necessary.^' 

Thus speaks J. M. Sherwood (for 
years editor of the Presbyterian Review 
and other publications), of the provi- 
sions for the answer to the Saviour^s 
prayer for His disciples: "The Gospel, 
observe, spares no sin. Christ gave Him- 
self for us that He might redeem us 
from all iniquity. We cannot be par- 
tahers of His salvation while we hold on 
to sin in any form or in any measure. 

There must be a total and hearty renun- 
18 



Introductory. 

elation of tlie accursed tMng. Jesus is 
a complete Saviour. His blood cleansetli 
from all sin. ^Behold tlie Lamb of God, 
which taketh away the sin of the world !^ 
His righteousness is a perfect righteous- 
ness. His truth makes thorough work 
— enlightening the conscience, renewing 
the affections, subduing the will, and 
changing the whole current of life — ^im- 
parting new motives, new principles of 
action, and inducing entire consecration 
to the high ends of the Gospel. Christ 
is as much a Purifier as a Redeemer. 
All the washings and purifications of 
the Jewish law pointed to this. His peo- 
ple must be a holy people, whatever else 
they may lack, — purged from all un- 
cleanness, and morally fitted to be the 
associates of angels in the holy society 
of the heavenly world. Sanctification 
of the Spirit is just as indispensable a 
part of salvation as the justifying right- 
eousness of Christ.'^ 

Alexander "Whyte, pastor of St. 
19 



"Sanctify Them." 

George's Free OLurcli, Edinburgh, — 
one of the most orthodox and powerful 
preachers of the Scottisli pulpit, — in his 
commentary on the Westminster Shorter 
Catechism, says of the statement that 
"the souls of believers are at their death 
made perfect in holiness:'' "Nor are we 
without examples in Scripture of great 
and sudden changes wrought in the spir- 
itual state of man by the power and 
grace of God analogous, at least, to what 
is here promised believers at death. The 
immense and immediate transformation 
that the disciples underwent on the Day 
of Pentecost was, if not equal, at least 
analogous and initial to that consummat- 
ing change they underwent at the hour 
of death." 

And the well-known and universally- 
beloved Theodore L. Cuyler, for many 
years pastor of one of our greatest of 
American Presbyterian churches, thus 
writes on this subject: "ISTo little contro- 
versy has been waged about the good old 
20 



Introductory. 

Scriptural doctrine and fact of ^Sancti- 
fication/ It is a Bible doctrine as plainly 
taught as the doctrine of native deprav- 
ity or tlie final resurrection. It is a fact, 
also, that millions of God's people have 
been so renewed by the Holy Spirit that 
they have been enabled to die unto sin 
and live unto righteousness.'' 

The same devout author, urging the 
necessity of a more abundant spiritual 
life, elsewhere says: "^Dead-and-alive' 
Christians need a new resurrection. They 
want something more than Easter music 
and Easter flowers and religious enter- 
tainment: they have got to have an Eas- 
ter in the soul. A new conversion, a new 
baptism of the Holy Grhost, a new infu- 
sion of the life of Christ, would make 
them new beings. Grasping for breath 
is not living; it is not pressing toward 
the goal of a high calling; it is not joy in 
the Holy Ghost; nor is it a glorifying 
God in the bearing of much fruit. 

"No little crude nonsense has been 
21 



^'Sanctify Them." 

said and sung about ^the liiglier life/ But 
the word of God does describe such a 
life, and it is the only sort of Christian- 
ity wbicli tbe apostles preaebed and prac- 
ticed. Jonathan Edwards got a fresh in- 
stallment of it when he said: Trom this 
time I began to have a new idea of Christ 
and of the work of redemption.' John 
"Wesley had such a spiritual Easter when 
he began to realize that the law of the 
Spirit of life in Christ Jesus made him 
free from the law of sin and death.'' 

Such scholarly and devout men as 
these are far from slighting or ignoring 
this precious petition of our Lord for His 
disciples. In their esteem, and in ours, 
it speaks of a doctrine most important 
and an experience most blessed. May 
He whose office it is to graciously teach 
God's children guide us into this truth 
as it is in Jesus while we prayerfully 
wait before Him with the sacred page 
open before us. Amen ! 
22 



n. 

What did Jesus mean wlien He prayed 
to the Father to ''sanctify them?" But 
first, for thoughtful discrimination, we 
should consider what He did not mean. 

It is well known that the word signi- 
fies, literally, "make holy.'^ But by the 
Bible and by theologians the word, in its 
various verbal and pronominal forms, is 
used to express a number of different 
meanings, or shades of meaning. Fail- 
ure to recognize this fact occasions disa- 
greement among the Lord's people in 
their conclusions on the subject. As Wil- 
lis Lord has suggested, the differences 
among Christian people about sanctifica- 
tion are of words rather than of things. 
Let them agree upon the definition of 

the word, and intelligent and devout 
23 



'^Sanctify Them;' 

people cannot far disagree upon the 
tiling itself. 

In this chapter I wish to speak of sev- 
eral uses of the word, more or less com- 
mon in the writings of theologians and 
in the Holy Scriptures, to express senses 
which it is evident the Lord could not 
have meant. 

1. By a few persons the word sanctifi- 
cation stands for the full redemption 
which the people of God will experience 
at the resurrection. It is so used in sev- 
eral recent publications on the subject of 
holiness. And it is true that in a very 
high sense our salvation will not be com- 
plete until Christ shall transfigure these 
bodies of our humiliation and make 
them like unto His own glorious body. 
Here we are subject to physical diseases 
and infirmities. At death these bodies 
will be sown in corruption, in dishonor, 
in weakness, — a natural (or carnal) 
body. The sting of death is sin. When 
24 



What Not. 

the body is laid low in the grave, we 
feel, "An enemy hatli done this.'^ There 
is as yet an incompleteness of salvation. 
Although it be true, as the Catechism 
says, that "they that are effectually 
called do in this life partake of justifica- 
tion, adoption and sanctification, and the 
several benefits which in this life do 
either accompany or flow from them,'^ 
this is not the whole of salvation. Being 
in the assured possession of these, we 
still may say, "The day of redemption 
draweth nigh." The redemption of the 
body from the power of death and the 
thrall of the grave is the full experience 
of adoption. (See Eom. viii. 23.) Tlie 
spirits of just men made perfect "at the 
resurrection shall be made perfectly 
blessed in the full enjoyment of God.'^ 
Till then, 

The widowed spirit longs to see perfection, 
Longs to triumph in the flesh. 

We are still saved in hope; and the glo- 
25 



"Sanctify Them." 

rious resurrection out of tlie dead is tliat 
hope. 

Calvin thus expresses this thought: 
"Although those who have been freed 
from the mortal body do no longer con- 
tend with the lusts of the flesh, and are, 
as the expression is, beyond the reach of 
a single dart, yet there will be no absurd- 
ity in speaking of them as in the way of 
advancement, inasmuch as they have not 
yet reached the point at which they as- 
pire, — they do not enjoy the felicity and 
glory which they have hoped for, and, in 
fine, the day has not yet shone which is 
to discover the treasures which lie hid- 
den in hope. And in truth, when hope 
is spoken of, our eyes must always be di- 
rected forward to a blessed resurrection 
as the great object in view.'' David sang: 
"My flesh also shall rest in hope. * * * 
I shall be satisfied, when I awake, with 
thy likeness." Not till that glorious 
morn shall our retrieval from the Fall be 
complete. Then shall we be clothed upon 
26 



Wliat Not. 

with, an immortal body, free forever 
from disease and decay, knit into an eter- 
nally renewed yontt. Raised in incor- 
rnption, in glory, in power — a spiritual 
body! 

But tbe Bible never uses tbe word 
sanctification to express tbe processes of 
development experienced by tbe spirit 
after its severance from tbe body, nor 
the reuniting of tbat glorified spirit with 
the glorified body at the resurrection. 
And as religious teachers we ought not 
to do so: certainly not without explana- 
tion and apology. Surely Jesus did not 
use the word in such a sense as this. It 
is unthinkable that He should call into 
requisition a word nowhere else in the 
Scripture used in such a sense — and to 
pray for an experience which was the 
natural heritage in grace of those for 
whom He prayed. 

2. There is a sanctification which is 
the experience of all the Lord^s redeem- 
27 



^^ Sanctify Them." 

ed at death. "Tlie souls of believers are 
at their death made perfect in holiness," 
in a sense and a degree which they may 
not know before. So long as we are in 
this world and this mortal body, we shall 
be subject to temptation; and because of 
continued infirmities of the flesh and the 
mind entailed upon us by the Fall, we 
will be betrayed unwillingly and unwit- 
tingly into doing that which is wrong 
and neglecting that which is right; and 
there will be daily necessity to pray, 
"Forgive us our debts." Sinless perfec- 
tion — perfection of life and conduct, a 
faultless service of our Lord — is not for 
us here. But when we "shuffle off this 
mortal coil," the spirits of just men 
made perfect shall be forever freed from 
temptation and infirmity and trespass 
and shortcoming. But let not this be 
misunderstood. Death is not a deliverer, 
much less a sanctifierc Some have so 
stressed the deliverance given to the 
Lord's people at death, as to make this 
28 



What Not. 

enemy a veritable Saviour. Thus Cot- 
ton Mather^ speaking of the souls of de- 
parted saints, says: "Death, like an hot 
and strong forge, has run out of these 
holy souls all the dross which all the or- 
dinances and all the calamities formerly 
employed upon them had left remaining 
in them." That is to say, ordinances and 
calamities begin the work of sanctifica- 
tion, and death finishes it! iVo, no! 
Jesus saves to the uttermost; neither is 
there any salvation in any other person 
or thing. And this uttermost Saviour at 
death, as well as at the resurrection, 
saves His people in a degree unknown 
before. 

But I do not find the word sanctifica- 
tion used in the Bible to describe this 
deliverance, as if it were tied to the hour 
and article of death. Certainly Jesus is 
not praying for those for whom He 
prays, that they might have an experi- 
ence which will come to all of His own 

alike who are faithful unto death. The 
29 



"Sanctify Them." 

God of heaven tliroiigli the Spirit-filled 
Zacharias declared that through this 
Horn of Salvation, raised up for us in 
the house of His servant David, He would 
deliver us so that we might serve Him in 
holiness all the days of our lif e^ — ^not at 
the end of our days. (See Luke i. 68-75.) 

3. Sometimes people use the word 
sanctification to express growth in grace 
— ^the gradual development of the super- 
natural life in the soul. But such is a 
gross misuse of the word. Its etymology 
forbids such a sense. It signifies some- 
thing done, not grown. In the text the 
verb is in the active voice — not the mid- 
dle. It would be in the latter if it meant 
self-development. It is in the aorist 
tense, which is not used to express grad- 
ualness. The Westminster Catechism de- 
fines sanctification as "the work of 
God's free grace;'' the Methodist Cate- 
chism as "that act of divine grace." A 
work — an act — ^is not a growth; nor can 
30 



What Not. 

it be grown into. Tlie catecliisnis agree 
with, the etymology and grammar of the 
word, and also with the prayer of Jesus. 
He prays to the Father to ^^sanctify 
them." So in the first verse of Jude we 
are taught that it is God the Father who 
sanctifies. And Paul prays for the Thes- 
salomans — after giving them numerous 
injunctions to increase in the divine life 
— that "the God of peace Himself" 
might wholly sanctify them. "Faithful 
is he that calleth you, who will also do 
it." (1 Thess. V. 23, 24— E. Y.) Cer- 
tainly there is a dying unto sin and a liv- 
ing unto righteousness, more and more. 
Though made blameless, the sanctified 
one grows in f aultlessness. Less and less 
like his sinful self: more and more like 
Christ. Less and less does he leave un- 
done those things which he ought to do: 
more and more does he do those things 
which he ought to do. Gradually does 
he "grow in the grace and knowledge 
[experimental] of our Lord and Saviour 
31 



'' Sanctify Them;' 

Jesns Christ;'^ and thus develops holi- 
ness and ripens into Christian maturity. 
Increase in graces is one of the benefits 
which accompanies or flows from sancti- 
fication. Every true saint grows upward 
in heavenly-mindedness; downward in 
humility; inward in spirituality; and 
outward in a holy life and active useful- 
ness. He flourishes like the palm-tree 
(this is different from being established 
like a post), and still brings forth fruit 
in old age. 

Butj though our Lord may have had 
this in mind as an ulterior object, it can- 
not be what He prayed for when He 
said, "Sanctify.'' He besought the 
Father to work a distinctive work of 
grace in them — a work as distinctive as 
justification; sanctification, a work done 
in them, as justification, an act done for 
them. 

The Bible use of the word is some- 
what varied. There is — 
32 



What Not. 

4. The sense of hallowing, Jionoringy 
glorifying. In Isaiah, v. 16 we read: 
"But the Lord of hosts shall be exalted 
in judgment^ and Grod^ that is holy, shall 
be sanctified in righteousness.'' Of 
course this cannot mean that the holy 
God is made holy, but that He is to be 
recognized and acknowledged as holy. 
Albert Barnes thus comments upon this 
verse: "He shall so manifest His justice 
as to be exalted in the view of the peo- 
ple. "^ ^ "^ He shall so manifest His 
righteousness that it shall be seen and 
felt that He is a holy God.'' So in Isaiah 
xxix. 23 : "They shall sanctify my name, 
and sanctify the Holy One of Jacob, 
and shall fear the God of Israel." This 
refers to the reverencing of His holy 
name. When we read in Ezek. xxxvi. 
23, "And I will sanctify my great name 
■^ * ^ when I shall be sanctified in 
you," we are to understand that when 
the Lord shall be hallowed among His 
own people, the result will be that He 
33 



''Sanctify Them." 

will make His lioly name to be revered 
where formerly it had been profaned. 
The same sense is in the petition, "Hal- 
lowed be thy name." And when Peter 
enjoins to "sanctify in your hearts Christ 
as Lord'' (1 Peter iii. 15— K. V.), the 
meaning is that we are to give to the 
Lord Jesus the supreme place in the 
throne of our being/^that all may honour 
the Son even as they honour the Father.'' 
(Johnv. 23— E. V.) 

Certainly it was the desire and pur- 
pose of Jesus that His disciples should 
be glorified together with Him. But 
this cannot be the sense of the w^ord 
"sanctify" as used here. He is not pray- 
ing for the honoring of those who were 
His followers. This very rare use of the 
word is never applied to man. To God 
be honor and glory forever; but to us be 
salvation personal and to the uttermost. 

5. There is a forensic, or a reckon-so, 
sanctification. In 1 Cor. vii. 14 we are 
34 



What Not. 

told that "the unbelieving husband is 
sanctified in the wife, and the unbeliev- 
ing wife is sanctified in the brother: else 
were your children unclean; but now 
are they holy.'^ (R. V.) Matrimony is 
rightly called holy, if it be entered into 
reverently and in the fear of God. Even 
if a believer has been united to an unbe- 
liever, the bond is holy. The infidel 
companion is regarded and treated and 
blessed as if he were a saint, and their 
offspring are to be regarded as holy. The 
Presbyterian Directory for Worship 
says: "The children of one or both be- 
lieving parents are to be baptized.'^ The 
believing parent settles the status of the 
unbelieving parent and the children. So 
even wicked persons may reap some of 
the benefits which in this life do accom- 
pany or flow from sanctification. God 
will not destroy the righteous with the 
wicked. Righteous Lot was the salva- 
tion of wicked Sodom, so long as he was 

a citizen there. For his sake his iniqui- 
35 



"Sanctify Them." 

tous sons-in-law might have been spared 
the doom of the city, had they so elected. 
To-day, many a place and many a person 
nnholy is regarded and treated as holy — 
is reaping benefits that belong to holi- 
ness — for the sake of some saint of God. 
And thus God justifies the ungodly, for 
Jesus^ sake. He accepts them as right- 
eous, for the sake of the righteousness 
of Christ imputed unto them. They are 
judicially reckoned as righteous that 
they might be truly made righteous. The 
justifying righteousness of Jesus is the 
ground of personal sanctification. As 
Charles Hodge says, "Justification is in 
order to sanctification;'' and A. A. 
Hodge, "We are justified that we may be 
sanctified.'' 

Those for whose sanctification Jesus 
prayed were already accepted in the Be- 
loved. And now He would have His 
saints made really and personally holy, 
that there might be wrought in them 
that which was reckoned to them. 
36 



What Not. 

6. Again, there is an o-fficial sanctifi- 
cation. When a place, an instrnment, a 
vessel, or a person was set apart from 
common to distinctively religious uses, 
this word was used to express such sepa- 
ration. "And Moses took the anointing 
oil, and anointed the tabernacle and all 
that was therein, and sanctified them. 
And he sprinkled thereof upon the altar 
seven times, and anointed the altar and 
all his vessels, both the laver and his 
foot, to sanctify them. And he poured 
of the anointing oil upon Aaron^s head, 
and anointed him to sanctify him.'^ (Lev. 
viii. 10-12.) It is not our purpose here 
to speak of the symbolical significance of 
this ceremony of consecration to sacred 
office, but simply to call attention to the 
fact that it is called sanctification. So 
Jesus says the Father sanctified Him and 
sent Him into the world. (John x. 36.) 
That is, the Father ordained His Son to 
the exercise of the offices of His Saviour- 
hood. Godet says of this passage : "The 
37 



"Sanctify Ttem/' 

term to send into the world can of course 
only designate the mission which He re- 
ceived when He came from God to ful- 
fill His work as Redeemer; and the term 
to sanctify must consequently designate 
the celestial act by which God specially 
set Him apart and consecrated Him for 
this mission.'^ So with a dedicated place 
of worship or ordained minister to-day: 
the place is sacred; the office is holy. 

But those for whom Jesus prayed had 
been already called, separated, ordained 
to the ministry. He had told them, "I 
have ordained you/' and He cannot be 
praying to the Father to sanctify them 
to their office. But He did want them to 
be vessels unto honor, sanctified, and 
meet for the Master's use, and prepared 
unto the good work to which He had 
called and ordained them. 

7. Once more : there is a general per- 
sonal and spiritual sanctification. Thus 
Paul speaks of those whom he designates 
38 



What Not. 

as "babes in Christ/' "yet carnal/' as 
"the church of God which is at Corinth, 
them that are sanctified in Christ Jesus, 
called saints. * * -^ But ye were washed, 
but ye were sanctified, but ye were jus- 
tified in the name of the Lord Jesus 
Christ, and in the Spirit of our God/' 
(1 Cor. i. 2; vi. 11— E. V.) The Cor- 
inthians at the very time of their justifi- 
cation in the name of the Lord Jesus, 
experienced the washing of regeneration 
and the renewing of sanctification (in a 
measure) by the Holy Spirit. Their 
hearts and lives were wonderfully trans- 
formed. There was there a harvest of 
holiness, though there were still tares 
amongst the wheat. 

All of God's elect are called saints, or 
holy ones. And this designation is given 
not simply by the reckoning of justifi- 
cation. They are really holy. They 
have become God's children not merely 
by adoption, but also by being born of 
holy seed. They are partakers of the di- 
39 



'^ Sanctify Them." 

vine nature — partakers of His holiness. 
The new iiie given cannot bnt be holy. 
So they who say that they were sancti- 
fied when they were converted^ utter an 
important truth; they were sanctified in 
good measure. They went out of the 
sinning business; for whosoever is be- 
gotten of God does not practice sin. (1 
John iii. 9.) He has gone into the holy 
business of serving God^ for ^he that 
doeth righteousness is righteous^ even as 
he is righteous.'' (John iii. 7.) Every 
genuine conversion is from sin unto ho- 
liness, as certainly as from Satan unto 
God. This may be so in the main, gen- 
eral temper and trend, and still the 
prayer of Jesus be unanswered. 

Certainly this was so in the case of 
those whom the Master had in mind 
when He prayed, ^^Sanctify them.'' He 
did not pray that they might become re- 
ligious—that they might have a measure 
of holiness, but that they might be made 

holy. 

40 



What Not. 

There are otter minor and rare uses 
of tbe word sanctify to which, we should 
not take space to refer here, as there is 
not even the suggestion of a possibility 
that any of such might be the sense of 
the word in the text. 

Our blessed Lord does not here pray 
for those for whom He prays, either that 
they might be converted, or ordained to 
sacred office, or accounted and treated 
as righteous, or hallowed in name, or 
grow in grace, or be freed from the mor- 
tal coil, or be glorified in body and spirit. 
It is evident that in neither of these 
senses does He here use the word sanc- 
tify. He must mean something else. 




41 



III. 

It is a rule of language that a word 
must be taken in its true and proper 
sense, unless there is sufficient reason ev- 
ident for understanding it in some sec- 
ondary or accommodated sense. There 
is no sufficient reason why we should be- 
lieve that our Lord uses the word sanc- 
tify in the text in any one of those 
senses considered in the preceding chap- 
ter. We are persuaded that the word 
here must be understood in its true and 
proper meaning. What is that? 

The word "sanctify'' is made from the 
Latin adjective sandus (meaning 
"holy") and the Latin verb facer e (mean- 
ing "to make'')j and the literal signifi- 
cance in the imperative mood is "make 
them holy." 

George Bowen says, regarding the 
42 



What. 

text : "Our Saviour's prayer in behalf of 
His people is that they may be made 
holy.'' 

But what does it mean to be made 
holy? Clearly this is a personal experi- 
ence. Historically the word sanctify is 
used differently from the word justify. 
The latter is used with the judicial sig- 
nificance of declaring righteous ; but the 
former with the experimental meaning 
of making holy. On this the dictionaries 
and theologies agree. 

Webster's International Dictionary 
thus defines the verb sanctify: "1. To 
make sacred or holy; to set apart to a 
holy or religious use; to consecrate by 
appropriate rites; to hallow. ^ ^- * 2. 
To make free from sin; to cleanse from 
moral corruption and pollution; to pur- 
ify. John xvii. 17." The same author- 
ity defines the noun sandification : "1. 
The act of sanctifying or making holy; 
the state of being sanctified or made holy; 
43 



^^ Sanctify Them." 

esp. (Theol,), the act of God's grace by 
whicli the affections of men are purified, 
or alienated from sin and the world, and 
exalted to a supreme love of God; also 
the state of being thus purified or sancti- 
fied/' 

Worcester's. — Sanctify : "1. To free 
from the power of sin; to cleanse from 
corruption; to make holy." "^ ^ "^ Sane- 
tification: "1. The act of sanctifying, or 
purifying from the dominion of sin. 2. 
The act of consecrating, or setting apart 
to a sacred end or office; consecration." 

Imperial. — Sanctify : "To make holy 
or sacred; to separate, set apart or ap- 
point to a holy, sacred or religious use. 
2. To purify, in order to prepare for di- 
vine service and for partaking of holy 
things. 3. To purify from sin; to make 
holy by detaching the affections from 
the world and its defilements and exalt- 
ing them to a supreme love of God." 
^ * '^ Sanctification: "The act of sancti- 
44 



What. 

fying or making holy; the act of God's 
grace by wliicli tlie affections of men are 
purified, or alienated from sin and the 
worldj and exalted to a supreme love of 
God.'' 

Century. — Sanctify : ^^To make holy 
or clean, either ceremonially or morally 
and spiritually; to purify or free from 
sin." ^ ^ ^ Sandification: "1. The 
act of sanctifying or making holy; in 
theoLy the act of God's grace by which 
the affections of men are purified and the 
soul is cleansed from sin and consecrated 
to God. 2. The state of being sanctified, 
purified or made holy; conformity of 
the heart and life to the will of God." 

Standard. — Sanctify : "To make 
holy; render sacred or morally or spir- 
itually pure; cleanse from sin; in theol- 
ogy, to cause to experience or undergo 
sanctification." "^ ^ *^- Sanctification: 
"The act or process of sanctifying, or the 
state of being sanctified; specifically, in 
45 



^^ Sanctify Them." 

theology, the gracious work of the Holy 
Spirit wliereby the believer is freed from 
sin, and exalted to holiness of heart and 
life/' 

American Encyclopaedic. — Sanc- 
tify: "1. To make holy or sacred; to con- 
secrate; to dedicate or set apart for some 
sacred or religions use or purpose; to hal- 
low. 2. To make holy or godly; to pur- 
ify from sin; to bring into a state of sanc- 
tification. John xvii. 17." * ^ * Sane- 
tification: "1. The act of sanctifying or 
making holy. 2. The state of being 
sanctified, purified or made holy; con- 
formity of the heart and life to the will 
of God. ^ *^ ''^ Technically, an opera- 
tion of the Spirit of God (Rom. xv. 16; 
2 Thess. ii. 13; 1 Peter i. 2) on those 
who are already in Jesus, i. e., are united 
to Him by faith (1 Cor. i. 2), by which 
they are rendered increasingly holy, dy- 
ing to sin and living to God, to right- 
eousness and to holiness (Rom. vi. 6, 11, 
13, 19; 1 Thess. v. 23; 1 Peter ii. 24).'' 
46 



What. 

Thus the great English lexicographers 
in the main agree in their definitions of 
sanctification as a moral and personal 
experience of purification from the de- 
filement of sin and devotion to the ser- 
vice and glory of God. 

The theologians add their agreement. 

Robert Young, author of the great 
concordance, defines sanctification as 
^^separation from uncleanness, and set 
apart to God/' 

Sometimes the word is used to express 
mainly, if not only, purification from de- 
filement. The verb in the text (hagia- 
zoo) is formed from the privative ha 
(equivalent to our English un) and the 
noun gee — meaning earth. So the most 
literal rendering would be "unearth" 
(verbal). This reminds us of a line in 
one of our hymns — 

"Our earthliness refine;" 
and of Jehovah's promise, "And I will 

turn my hand upon thee, and purely 
47 



^^ Sanctify. Them.'' 

purge away thy dross, and take away all 
thy tin.'' (Isaiah i. 25.) Separation is 
certainly the first meaning of the word. 
James Stalker says it "is the first mean- 
ing of holiness in every part of Scrip- 
ture — separation from the common or 
unclean.'' 

In Ex. xix. 10, 14, "sanctity" is used 
to express the same action which in Gen. 
XXXV. 2 is described as "be clean." 

John Dick says: "Sanctification 
cleanses us from sin's stain or pollu- 
tion." 

Albert Barnes, commenting upon the 
verb in the text, says: "This word means 
to render pure, or cleanse from sin." 

And sometimes the word is used to ex- 
press merely the positive side of holiness 
— consecration; as when Jesus says, "I 
sanctify myself." (John xvii. 19.) Of 
course He could not mean, "I cleanse 
myself," for He was holy and undefiled, 
without blemish and without spot. But 

in those words He expresses His own de- 
48 



What. 

votion to tlie Father's will— even tlie 
sanctification of His disciples. 

Indeed, the higher meaning of the 
word is to set apart, to devote to God. 
That is, the idea of purification (in the 
sense of making pure that which was 
impure) is not necessarily expressed by 
the word, but only the idea of separa- 
tion. Godet, the very learned and spir- 
itual commentator, says: "The word 
hagiazeiuy ^to sanctify,' is not synony- 
mous with Jcatharizeiriy ^to purify.' Holy 
is not the opposite of impure^ but simply 
of natural or profane (without the idea 
of defilement). To sanctify is to conse- 
crate to a religious use what hitherto had 
pertained to the common life, without 
the idea of sin. ^ -^ ^ Jesus, therefore, 
in saying ^Sanctify them,' asks for them 
a will entirely devoted to the good — that 
is, to God and His service, and conse- 
quently to the task that God gives them 
in this world. All their forces, all their 

talents, all their life, are to be marked 
49 



^^ Sanctify Them.'^ 

with, the seal of consecration to this great 
workj the salvation of men; a thing 
which implies the renouncing of all self- 
gratification^ however lawful it may be, 
the absence of all interested aims^ of all 
self-seeking. This is the sublime idea 
of all Christian holiness." 

Yet such devotement, as Dr. Godet 
shows in the latter part of the above 
quotation, implies separation from 
everything that wouild hinder holiness; 
and as a matter of fact, as the word is 
used in application to sin-defiled men, it 
carries the double sense of separation 
from sin and consecration to God. 

M. W. Jacobus, in his note on the 
word in the text, says: "This term has 
the Old Testament sense of setting apart 
to a sacred service, and the New Testa- 
ment sense of spiritual purification.'' 

Adam Clarke says: "The word has 
two meanings: 1. It signifies to conse- 
crate, to separate from earth and com- 
mon use, and to devote or dedicate to 
50 



What 

God and His service. 2. It signifies to 
make holy or pure. The prayer of Christ 
may be understood in both of these 
senses." 

Eight in the line with this double 
sense, F. W. Robertson explains: "To 
sanctify means two things: It means to 
devote and it means to set apart. Yet 
these two meanings are but different 
sides of the same idea; for to be devoted 
to God is to be separated from all that is 
opposed to God.'^ Amen! 

So John Calvin declares that to sanc- 
tify means "to take a thing away from a 
profane use, in order to consecrate it to 
the service of God.'' 

And John Wesley: "Sanctification in 
the proper sense is an instantaneous de- 
liverance from all sin^ and includes an 
instantaneous power then given always 
to cleave to God.'' 

"Wilbur risk : "In the work of sancti- 

fication upon the heart, there appear to 

be two distinct stages: One is to empty 
51 



"Sanctify Them.'' 

the soul of sin and everything offensive, 
and the other is to fill it with love.'' 

The Catechism idea of personal, spir- 
itual sanctification is double : death unto 
sin and life unto righteousness. 

In the Scriptures we frequently find 
the two thoughts of negative and posi- 
tive sanctification thus united. See, for 
instance, Mai. iii. 3 : "And he shall pur- 
ify the sons of Levi, and purge them as 
gold and silver, that they may offer unto 
the Lord an offering in righteousness." 
* ^ * Luke i. 71, 74, 75: "That we 
should be saved from our enemies, and 
from the hand of all that hate us ; * ^ ^ 
that we being delivered out of the hand 
of our enemies might serve him without 
fear in holiness and righteousness before 
him all the days of our life." -^^ ^ ^ 2 
Tim. ii. 21: "If a man therefore purge 
himself from these, he shall be a vessel 
unto honour, sanctified, and meet for the 
master's use, and prepared unto every 
good wori:' * ^ * Heb. ix. 13, 1^ 
62 



Wliat. 

E. v.: "For if the blood of goats and 
bulls, and tlie ashes of a heifer sprin- 
kling them that have been defiled, sanc- 
tify [ceremoniously] unto the cleanness 
of the flesh: how much more shall the 
blood of Christ, who through the eternal 
Spirit offered himself without blemish 
unto God, cleanse your conscience from 
dead works to serve the living God." 

This is the sanctification Je^us prayed 
His disciples might have — a personal 
cleansing from sin in order to a holy life. 
Made pure, in order to sustained devo- 
tion to God. A pure heart, full of holy 
love. Beyond this we cannot go in this 
world; but short of this we ought never 
to rest. We cannot serve God here with 
a perfect service; but nevertheless, like 
Asa, we may have a perfect heart all our 
days. (2 Ohron. xv. 17.) "As servants 
of Christ, doing the will of God from 
the heart.'' (Eph. vi. 6.) 

So Paul, praying night and day ex- 
53 



'' Sanctify Them." 

ceedingly for tlie sanctification of the 
Thessalonians^ explained that it was to 
the end that their hearts should be estab- 
lished unblamable in holiness before 
that God who looketh upon the heart. 

And thus Charles Wesley expressed it 
in that hymn so often sung, which is rec- 
ognized as a simple and importunate 
prayer for sanctification : 

O for a heart to praise my God, 

A heart from sin set free, 
A heart that always feels Thy blood 

So freely spilt for me. 

A heart in every thought renewed, 

And full of love divine: 
Perfect, and right, and pure, and good, — 

A copy, Lord, of Thine. 



But this description of sanctification 
would not be complete without the dec- 
laration of what it is efiiciently. The 
efficiency of it is a Person — even the 
Christ Himself, "who of God is made 
54 



What. 

unto us "^ "^ ^ sanctification." (1 Cor. 
i. 30.) 

There is no true Christian Ijrfe apart 
from the Christ-life. One is sanctified 
only in so far as he is Christed. Accord- 
ing as He dwells in the heart will it be 
pure from sin and filled with love divine. 
So He concludes this prayer with the ex- 
pressed purpose ^^that the love where- 
with thou dost love me may be in them^ 
and I in them." 

"You cannot lay up a stock of holiness^ 
as you can only be holy in connection 
with Christ. The moment you separate 
from Him you have nothing but unholi- 
ness left.'' (John Wesley.) 

And as this life is in God's Son, it is 
made effectual to us by the Executive of 
the Godhead. 'No one can realize sanc- 
tification until he realizes the fullness of 
Christ; and no one can realize the full- 
ness of Christ but by the indwelling 
Holy Spirit. 

In accord with this truth, A. B. Simp- 
55 



^^ Sanctify Them.'' 

son says: "Sanctification means: (1) Sep- 
aration; (2) Dedication; (3) Filling." 

F. W. Farr takes tlie short cut on tlie 
positive side: ^^Sanctification is both pos- 
itive and negative. The negative side is 
the subtraction or removal of evil from 
human nature; the positive is the filling 
of the void with the fullness of God.'' 

The painstaking and profound F. Go- 
dot is more discriminating and minute: 
"The sanctification of every believer is 
nothing else than the communication 
which Jesus makes to Him of His own 
sanctified person. This is what He had 
already intimated in [John] vi. 53-57 
and 63j and what St. Paul develops in 
Rom. viii. 1-3, where he shows that 
Christ began by condemning sin in the 
flesh (condemned to non-existence), in 
order that the (moral) righteousness, re- 
quired by the law, might be realized in 
us. Jesus created a holy humanity in 
His person, and the Spirit has the 
task and the power to reproduce in 
56 



What. 

us tMs new humanity: The law 
of the Spirit of life which is in 
Jesus Christ has made me free from the 
law of sin and death.' In this point, as 
in all others, the part of the Spirit con- 
sists in taking what helongs to Jesus (this 
perfectly holy human life), to give it 
tons/' 

Peefect Purity plus Perfect Love 
in the Heart by the Efficiency of 
Christ and the Power of the Indwell- 
ing Holy Spirit equal Personal Sanc- 

TIFICATION. 




57 



IV. 

For whom — for what kind of people 
— does the Lord pray, '^Sanctify them f^ 
Quite clear is it that He prays for the 
sanctification of converted people. 

The American Encyclopaedic Diction- 
ary says that technically sanctification is 
"an operation of the Spirit of God on 
those who are already in Jesus, i. e.y are 
united to Him by faith." 

The doctrinal position of the church 
on this question is that the distinctive 
experience of sanctification is for the re- 
generate alone. Justification is for sin- 
ners; sanctification for saints. 

The Westminster Confession is very 

explicit: "They who are effectually 

called and regenerated, having a new 
58 



Whom. 

heart and a new spirit created in them, 
are further sanctified really and person- 
ally." 

Professor E. D. Morris says: "Only 
regenerate souls can be sanctified. ^* ^ -^ 
The Bible presents it as a distinct work 
of grace/' 

The late John MacNeil, in the begin- 
ning of his little book "The Spirit-Filled 
Life/' asksj "Eeader! are you sl B, A,? 
[Born Again.]" And he declares that 
he writes for those only who have been 
born of the Spirit. 

In the first chapter of another book 
on this subject, recently published, the 
author says: "I presuppose that you are 
already a believer, regenerated by the 
Holy Ghost, and united to the Lord 
Jesus by a living faith. ^ *^ -^ There 
must be life in the soul before that life 
can be deepened; there must be union to 
Christ before there can be that uninter- 
rupted communion with Him in which 

the essence of the life of holiness con- 
59 



^^ Sanctify Them/' 

sists." (A Holy Life and How to Live 
It, by G. H. 0. MacGregor.) 

All the catechisms^ confessions and 
standard theologies of the evangelical 
churches agree on this. It is the ortho- 
dox position that sanctification is for 
God's people alone. 

And this harmonizes with experience. 
It is the universal experience of the peo- 
ple of God — as that experience is clearly 
attested — that sanctification, — in the 
sense of purification of the heart from 
sin, and filling it with divine love, by 
the operation of the Spirit of holiness, — 
is a second, distinct, work of grace. 

True, individuals here and there may 
say, "I was sanctified when I was con- 
verted." But that they were sanctified 
in the proper, distinctive sense, does not 
stand the test. 

Dr. S. H. Kellogg's clear statement 

harmonizes with experience: "But no 

one who is truly justified by faith in 

Christ as our propitiation and righteous- 

60 



Whom. 

ness, can long rest witli this. He very 
qnickly finds, what he had little thought 
of before, that the evil nature abides 
even in the justified and accepted be- 
liever; nay, more, that it has still a ter- 
rible strength to overcome him and lead 
him into sin, even often when he would 
not;' • 

That sounds like Paul. 

Bishop Foster eloquently expresses 
this same fact of experience: "It cannot 
be requisite with the mass of Christians 
to enter into elaborate argument to con- 
vince them what they so painfully real- 
ize to be true, that, after conversion, in- 
ward, unsanctified tempers remain to 
disturb them. How often, how sadly, 
they have experienced its truth! How, 
in secret places, have they wept, and 
poured out their souls before God on ac- 
count of it! How have they looked and 
longed and struggled for deliverance! 
How have they desired and resolved and 

prayed to be holy, to have their inward 
61 



"Sanctify Them." 

enemies brought fortli^ and to liave 
Christ, their adorable Savionr, reign 
without a rival! Convince them that 
they are not sanctified! Alas! they need 
no conviction; they know it well, and 
many of them feel it deeply, painfully." 

To hold that we are truly and person- 
ally sanctified at conversion, coi;itradicts, 
point blank, universal Christian experi- 
ence, and gives the lie to nearly all 
Christian profession. 

But what say the Scriptures? They 
are the court of final appeal. Human 
theologies and experiences must con- 
form to Holy Writ, or there is no light 
in them. Now, of course we may expect 
to find the Bible in accord with univer- 
sal theology and experience on this as 
on other questions. And our expecta- 
tions are not disappointed. 

The Scriptures clearly and emphati- 
cally teach that sanctification is for con- 
verted people, and for such only. 

Christ is represented as given for the 
62 



i 



Whom. 

world, tliat it miglit not perish; for the 
church, that He might sanctify it. 

Sinners are called to repentance: 
saints to sanctification. 

Pardon and life are promised the 
wicked who repent: transformation, life 
more abundant, are assured saints who 
consecrate. 

In the Word we find prayers for the 
forgiveness of the guilty : for the sancti- 
fication of those at peace with God. 

The God of salvation is here repre- 
sented as justifying the ungodly: as 
sanctifying His people. 

ISTowhere in the Bible do we find doc- 
trine, provision, call, promise, prayer or 
action for the sanctification of any ex- 
cept the justified. 

But consider to whom in particular 
the word "them'^ in the text applies. 

Beginning with the thirteenth chapter 
of John, we find that the last hours of 
our Lord before His betrayal and cruci- 
fixion were spent with His disciples. In 
03 



^^ Sanctify Them" 

the record we learn that those with Him 
were called: "His own/' "His disciples/' 
"my disciples/' "my friends/' "my little 
children/' etc. 

In particular are mentioned the names 
of several. 

There was Simon Peter ^ who had left 
all to follow Jesus, and who, when many 
other so-called disciples went back, be- 
cause of the "hard sayings" of Jesus, re- 
fused to forsake his Master, saying, 
"Lord, to whom shall we go? Thou hast 
the words of eternal life/' and who, be- 
cause of his good confession, received 
the high commendation of his Lord, 
"Blessed art thou, Simon Barjona." 

And there was Andrew^ who had 
brought his brother Simon Peter to 
Jesus, with the clear testimony, "We 
have found the Messias." 

There was PMlip, who had responded 
to the Lord's call, "Follow me," and who 
led N^athanael to Christ. 

And there was Thomas (don't call 
64 



Whom. 

him "doubting Thomas''), a true disciple 
who so loved his Lord that he coveted 
the privilege of dying with Him. 

There was Jude^ probably the brother 
or half-brother of Jesus, who recognized 
in relation and privilege the distinction 
between Christ's disciples and the world, 
saying, "Lord, how is it that thon wilt 
manifest thyself nnto us and not unto 
the world?" 

And there was JoJin^ who with his 
brother James had at the call of Jesus 
"immediately left the ship and their 
father, and followed Him," who with 
Simon Peter had prepared this passover 
at which time and place the Lord offered 
this prayer, and of whom it is said, "Now 
there was leaning on Jesus' bosom one of 
his disciples whom Jesus loved." 

There was Lazarus^ fresh from the 
tomb, with newness of life from Jesus; 
and his sister Martha^ who, though care- 
ful and troubled about many things, was 

a true disciple of Him whom she delight- 
65 



"Sanctify Them." 

ed to entertain and call "Lord;" and 
their sister Mary, wlio had chosen the 
good partj who delighted to sit at Jesus' 
feet and hear His word^, and who an- 
ointed her Master for the burial. "Now 
Jesus loved Martha, and her sister, and 
Lazarus/' 

Yes; and there, too, was Judas Iscar- 
iot. And this is very noteworthy, be- 
cause of the exceptional way in which he 
is mentioned. He is called "a thief." 
"Have I not chosen you twelve? And 
one of- you is a devil." "Ye are clean, 
but not all. For he knew who should 
betray him; therefore said he, ye are not 
all clean." "One of you shall betray me." 
"^STone of them is lost but the son of per- 
dition." This dire exception proves the 
rule that the others were Christ's own 
beloved. 

So much for the personnel of those 
for whom Jesus prayed, whose names are 
mentioned as being present at that 
upper-room meeting. 



Whom. 

And the Lord's treatment of thenij 
and His declarations concerning their re- 
ligious experiences are very full of sig- 
nificance. 

He did not treat them as if they were 
impenitent sinners. He did not preach 
repentance unto them. He had sent them 
forth to preach repentance unto others. 
And their ministry had been eminently 
successful. Even the devils were sub- 
ject unto them. 

Over and over again He drew the dis- 
tinction between them and the world 
(unregenerate people); declared reiter- 
atedly that they were not of the world, 
even as He was not of the world; that 
He had chosen them out of the world, 
and that therefore the world hated them. 

He was not content to call them ser- 
vants: He called them friends, and took 
them into the confidence of friendship. 

He forbade their mourning, and told 
them to rejoice. 

67 



^^ Sanctify Them." 

He assured them tliat their names 
were written in heaven. 

He pronounced upon them the bene- 
diction of His abiding peace. 

He declared that they were vitally in 
Him; that they sustained the same vital 
relationship to Himself that living 
branches do to their vine. 

He said to them: ^^Te have not chosen 
me, but I have chosen you, and ordained 
you, that ye should go and bring forth 
fruit, and that your fruit should remain: 
that whatsoever ye shall ask of the 
Father in my name, he may give it you.'' 

He exhorted them: "Abide in me. 
■^ * ^ Continue ye in my love." 

He instituted the Supper with them, 
and promised that He would drink the 
fruit of the vine new with them in the 
Father's kingdom. 

By all Christians this prayer is re- 
garded as the intercession of the great 
High Priest for the true household of 

faith. 

68 



Whom. 

At the top of the page in our Bibles 
we read: "Christ prayeth for believers/' 

In this prayer He declares that the 
subjects of it are already in the posses- 
sion of eternal life; that He has given 
eternal life to them, because the Father 
bad given them to Him. "Tbine they 
were, and thou gavest them me." 

He says : "They have believed. * '^ "^ 
They have known. '^ * ^ They have 
received thy words which I have given 
unto them. ^ '^ '^ Tbey have kept thy 
word.'' 

He affirms that they have been the re- 
cipients and manifestors of glory: "'And 
tlie glory which thou gavest me I have 
given them. "^ "^ ^ And I am glorified 
in them." 

He declares that He has kept them all, 
and "none of them is lost, but the son of 
perdition;" and prays to the Father to 
heep them, as He Himself is about to de- 
part from them. 

He explains: "I pray for them; I pray 



*' Sanctify Them." 

not for the world, but for them which 
thou hast given me; for they are thine. 
And all mine are thine, and thine are 
mine." 

Can words be used to more emphati- 
cally show that these for whose sancti- 
fication Jesus prays are the true children 
of God? 

But some may say that all this only 
proves that Christ prayed for the sancti- 
fication of His immediate disciples in 
the days of His flesh, and that this bless- 
ing may have been only for the apostolic 
period; that we have no ground for be- 
lieving that such a prayer is proper for 
believers since Pentecost. But look at 
the context. That teaches that when our 
Lord prayed for those disciples He 
meant this to be the standing prayer for 
the sanctification of His own in all com- 
ing time: "Neither pray I for these 
alone, but for them also that shall be- 
lieve on me through their word.'' That 
takes in all believers adown the ages. 
70 



Whom. 

Just as soon as one becomes a believer in 
Christ, the prayer of liis divine Saviour 
and Intercessor is on record for liis sanc- 
tification. How solemn, and bow pre- 
cious! 

Indeed, this appears to be His contin- 
ued high-priestly prayer, as He ever liv- 
etli to make intercession for His people. 
In a preceding verse He seems to con- 
sider Himself as having already passed 
through the vail into the Holy of Holies 
on high in our behalf. He says: "And 
now I am no more in the world, but 
these are in the world, and I come to 
thee.'' Surely there is nothing that nov/ 
at the right hand of God He desires or 
prays for more than the sanctification of 
His church. Having then such an High 
Priest over the house of God, so bur- 
dened with intercession that His people 
may be a holy people, let us draw near, 
with a true heart, in full assurance of 
faith, with boldness to enter into the ho- 
liest. 

71 



"Satictify TBem." 

"Sanctify them — my disciples true" — 
This is the prayer of our Lord; 

'''Free them from sin — make all things new. 
Through Thy truth—the truth of Thy 
word." 




72 



Why did Jesus pray for the sanctifica- 
tion of His disciples? Many true an- 
swers might be given. We will mention 
several : 

1. He wanted those disciples to be 
made meet for heaven. When friends 
are about to decease, they manifest earn- 
est desire, if they themselves are pre- 
pared for the great change, that their 
loved ones about to be left behind shall 
meet them in heaven. Jesus was about 
to leave behind His beloved friends, and 
so He manifested a loving solicitude for 
a reunion. John tells us that "when 
Jesus knew that his hour was come that 
he should depart out of the world unto 
the Father, having loved his own that 
were in the world, he loved them unto 
the end.'^ Doubtless that love became 
73 



^^ Sanctify Them." 

warmer and tenderer in view of the fact 
that He was soon to leave them. He 
said to the Father: "And now I am no 
more in the world, but these are in the 
worldj and I come to thee. ^ "^ ^ 
Father, I will that they also, whom thou 
hast given me, be with me where I am; 
that they may behold my glory.'' For 
such beatific vision spotless holiness is 
necessary. Without it no man shall see 
the Lord. So the loving Lord prayed 
that His beloved might be prepared for 
a glad reunion mth Himself. 

2. He wanted those disciples to be 
used for the conversion of the world 
unto Himself. He had come into the 
world that the world through Him might 
be saved; and, while He had very tender 
feelings for His disciples, who were not 
of the world even as He was not of the 
world, He also in those last moments 
had loving solicitude for the world of 
sinful men, for w^hom He was about to 
die. So He gives as a reason for His 



Why. 

prayer for the sanctification of His disci- 
ples, "that the world may believe that 
thou has sent mOj "^ ^ ^' and that the 
world may know that thou has sent me/' 
Unsanctified professors of religion may 
positively hinder the advancement of 
Christ's cause. Oh, how much harm is 
donei — how the salvation of the world is 
retarded — by the unholy inconsistencies 
in the lives of God's people ! And noth- 
ing convinces and converts like truly 
sanctified Christian lives — Holiness unto 
the Lord, the frontlet of the church. 
David recognized this. After praying for 
a clean heart and a right (or constant) 
spirit, he said: "Then will I teach trans- 
gressors thy ways, and sinners shall be 
converted unto thee." We see this viv- 
idly illustrated on the day of Pentecost. 
Jesus had told His disciples that when 
the Comforter should come to them, He 
would reprove the world. And sure 
enough! On the day when this prayer 
was answered, and the disciples were all 
75 



^^ Sanctify Them.'' 

filled with the sanctifying Spirit, the 
multitudes in Jerusalem were pricked in 
their hearts, and began to inquire the 
way of salvation; "and the same day 
there were added about three thousand 
souls.'' 

3. Again, the Lord, seeking the 
Father's glory in the earth, wanted His 
disciples to be perfect and complete in 
the Father^ s will. "I have manifested 
thy name [character] unto the men 
which thou gavest me out of the world: 
thine they were, and thou gavest them 
me. ^ "^' -^ I pray for them which thou 
hast given me ; for they are thine. And 
all mine are thine, and thine are mine, 
and I am glorified in them." Holiness 
is the true glory of God, and of the 
Christian character. God's will is the 
sanctification of His people. Thus only 
may they meet the chief end of their 
being. It is only as His people are a 
holy people that they, like Jesus, glorify 
Him in the earth. The Master had 



Why. 

taught His disciples to pray, "Thy king- 
dom come; Thy will be done, as in 
heaven, so in earth.'' And in the text 
He prays that this prayer, taught his dis- 
ciples, might be answered. He came 
into the world, not to do His o^vn will, 
but the will of Him that sent Him. And 
He said to the Father, "As thou hast sent 
me into the world, even so have I also 
sent them into the world.'' The disciple 
is to be as his Master. He sought His 
Father's glory, and succeeded. He said, 
"I have glorified thee on the earth: I 
have finished the work which thou gav- 
est me to do." And He wanted those 
disciples to be alike successful, that they 
might receive Heaven's plaudit, "Well 
done, good and faithful servant." 



Certainly it must be assumed that 
those disciples were not sanctified at the 
time Jesus prayed for them, else He 

would not have prayed to the Father for 

77 



^'Sanctify Them." 

their sanctification. And when we con- 
sider them in the light of the record 
concerning them, it is not difficult to 
discover evidences of their failure of 
true holiness. Though thoroughly con- 
verted to Jesus Christj they exhibited 
in their hearts and lives tempers that sa- 
vored not of Christ. Look at them: 

(1) They were characterized by a nar- 
row sectarianism. Now, Christ it not 
divided. He is broad, catholic in His 
Spirit. At His natal day the angels 
sang of good tidings of great joy to all 
people. To the little flock gathered about 
Him He said, ^^Other sheep I have which 
are not of this fold.'' But those disciples 
did not entertain that view in their 
hearts. They were quite select and ex- 
clusive. Take the case of ^^that disciple 
whom Jesus loved.'' John said: "Mas- 
ter, we saw one casting out devils in thy 
name, and he followeth not us: and we 
forbade him, because he followeth not 
us." Here is an acknowledgment that 
78 



Why. 

the stranger was engaged in the work of 
Christ — devil-exorcism. He was suc- 
ceeding at the business — ^was actually 
casting out devils. He gave Christ the 
glory — was doing his work in the name 
of the Master. Yet because "he foUow- 
eth not us/' John tried to put a stop to 
the good work. The answer of Jesus 
clearly shows that John's sectarian zeal 
was unchristian. "Forbid him not/' said 
the Master. Paul pointed at the differ- 
ent church parties — sects — in Corinth as 
proof that they were unsanctified — "yet 
carnal. For whereas there is among you 
envying, and strife and divisions \ mar- 
gin^ factions], are ye not carnal, and 
walk as men [rnargin, according to 
man] ?" So James says that unsancti- 
fied natures occasion disharmony and 
disruption among the people of God: 
"From whence comes wars and fighting 
among you? Come they not hence, even 
of your lusts that war in your mem- 
bers?" Sin divides. The very signifi- 
79 



*' Sanctify Them." 

cance of the word is "wide of tlie mark." 
So long as there is carnality among 
Christians there will be schism in the 
body. Holiness unifies. It means whole- 
ness. It makes God's people of one heart 
and of one mind. "Witness the Pente- 
costal church. So in Christ's prayer for 
the sanctification of His disciples^ He 
prays "That they all may be one'' — not 
unif ornij but "as thou. Father, art in me, 
and I in thee, that they may be one in 
us: -^ '^ ^ that they may be one, even 
as we are one: I in them, and thou in 
me, that they may be made perfect in 
one." 

(2) Those disciples were character- 
ized by self-seeking. Certainly this is 
not Christian. Christ made Himself of 
no reputation, and took upon Himself 
the form of a serv^ant. He was meek and 
lowly of heart. He taught His disciples 
to follow in His steps and deny them- 
selves. Charity seeketh not her own. 

Seekest thou high things for thyself? 
80 



Why. 

Seek tliem not. If Diotrephes had been 
sanctified^ he would not have coveted the 
pre-eminence in the church. (See 3 
John, 9.) The diotrephean spirit is con- 
trary to the Christian spirit. The latter 
in honor prefers one another. But hoAV 
those disciples for whose sanctification 
Jesus prayed did manifest love of pre- 
eminence! The mother of the very 
young man who afterwards pointed out 
the wrong spirit of Diotrephes came to 
the Master with her boys, and thus filed 
her petition for office: "Grant that these 
my two sons may sit, the one on thy 
right hand and the other on the left, in 
thy kingdom.'' Mark tells us that this 
was the request of James and John 
themselves. It seems to have been a fam- 
ily ambition. But such place-seeking 
spirit was not confined to the Zebedee 
family. Once at least the Lord caught 
His disciples disputing among them- 
selves as to which should be the greatest. 

And the dispute was not zeal for the ex- 
81 



"Sanctify Them.'' 

altation of each other. "When the Lord 
questioned them about their contention, 
they held their peace; for they were 
ashamed to acknowledge the subject of 
dispute. But Jesus knew of the exist- 
ence of this spirit of self-exaltation 
among them; so He prayed: "Sanctify 
them; *^ '^ "^ that the love wherewith 
thou hast loved me [the love that is un- 
selfishj and seeks the honor of the be- 
loved] may be in them." 

(3) The disciples manifested a vindic- 
tive spirit. Now Christ was meek and 
lowly in heart. He came into the world 
not to condemn the world, but that the 
world through Him might be saved. 
When he was reviled, He reviled not 
again, and when He suffered, He threat- 
ened not. He prayed for the forgive- 
ness of His mockers and murderers. His 
religion suffereth long and is kind. 
Christianity says : "Be patient toward all 
men. "^ ^ * Bless them which persecute 
you. Bless, and curse not. ^^' ^ "^ Not 

82 



Why. 

rendering evil for evil, or railing for 
railing: but contrariwise, blessing; 
knowing that ye are thereunto called, 
that ye should inherit a blessing." Cer- 
tainly there is a public penal justice that 
is not contrary to Christian principle. 
An evil-doer may be apprehended and 
punished, for the defence of the inno- 
cent, the protection of society, without 
doing violence to Christian love. But 
never must a Christian inflict injury 
from personal spite or revenge. But con-, 
trary to the Christly temper (as is evi- 
denced by the Master's rebuke), when 
the Samaritans refused to receive the 
Lord and His disciples, James and John 
were ready for judgment upon them, 
saying, "Lord, wilt thou that we com- 
mand fire to come down from heaven 
and consume them, even as Elias did? 
But he turned and rebuked them, and 
said, Ye know not what manner of spirit 
ye are of. For the Son of man is not 

come to destroy men's lives, but to save 
83 



^^ Sanctify Them." 

them." So in His prayer for tlieir sanc- 
tification He said, "As thou hast sent me 
into the world [to save men by sacri- 
fice] , even so have I also sent them into 
the world." 

(4) These unsanctified disciples mani- 
fested a self-saving spirit. Christianity 
is a religion of self-denial. Its Founder 
taught that if we would be His true dis- 
ciples, we must deny ourselves and take 
up our cross daily, and follow Him. For 
he that will save his life shall lose it. 
And He has given us an example that we 
should follow in His steps. His whole 
life, His sufferings, His death, all was 
in self-abnegation and devotion to oth- 
ers. He was not a helpless martyr. He 
said: "Therefore doth my Father love 
me, because I lay down my life.^' * '^' 
No man taketh it from me, but I lay it 
down of myself. I have power to lay it 
down, and I have power to take it again. 
This commandment have I received 
of my Father." (John x. 17-18.) That 
84 



Why. 

great expounder and exemplifier of 
Christian doctrine and Hf e, Paul, teaches 
that the self-denying, self -surrendering, 
self-sacrificing mind that was in Christ 
should be in His disciples, filling up that 
which is behind of the aflS-ictions of 
Christ in their flesh for His body's sake, 
which is the church. He Himself, like 
his Lord, steadfastly set his face to go 
up to Jerusalem when the Holy Ghost 
witnessed unto him that bonds and im- 
prisonment awaited him. But none of 
these things moved him, neither did he 
count his life dear unto himself. He was 
always ready to be offered up — "for I 
am ready not to be bound only, but also 
to die at Jerusalem for the name of the 
Lord Jesus." (Acts xxi. 13.) John says 
that we ought to lay down our lives for 
the brethren. But when the dear Lord 
showed unto His disciples how that He 
must suffer many things of the elders 
and chief priests and scribes, and be 
killed and be raised again the third day, 
85 



"Sanctify Them." 

one of the leading ones, "Peter, took 
him, and began to rebuke him, saying, 
Be it far from thee [the Greek says. 
Pity thyself^, Lord: this shall not be 
unto thee.'' Then the dear Master de- 
livered the severest rebuke He ever gave 
to a disciple of His: "Get thee behind 
me, Satan [not that He would call His 
beloved disciple a devil; but He recog- 
nized the voice of the arch-adversary in 
that temptation to self-pity through 
Peter] : for thou savorest not the things 
that be of God, but those that be of 
men.'' The disciples to a man promised 
to stand by their Lord. Yet when the 
testing-time came they all forsook Him 
and fled. Thus they illustrated the 
human passion for self-preservation. It 
takes holiness — wholeness of devotion 
to God — to make one willing to give his 
blood as the seed of the church. Jesus 
foresaw that those disciples would fail 
in the testing. He knew that they would 
stumble because of Him that night. 



Why. 

Therefore in His prayer He said, "And 
for their sakes I sanctify myself [sacri- 
iice, devote myself , in utter self-denial] , 
that they also might be truly sanctified.'^ 

Many other reasons we might suggest 
why our Lord prayed for the sanctifica- 
tion of His disciples. But these are the 
principal: that they might be with Him 
in the glory of heaven; that they might 
be useful for the salvation of the world 
while in earth; and chiefly that they 
might be perfect and complete in all the 
will of God — Christian perfection^ com- 
pleteness in Christ. 

And for these same reasons the Great 
High Priest over the house of God still 
intercedes for the sanctification of His 
Church. 

Reader: Would you be made meet for 
the inheritance of yon holy Heaven? 
Would you be meet for the Master's use, 
while here on earth you stay? Would 
you be perfect and complete in all the 
87 



"Sanctify Them." 

will of God^ — free from everything that 
savors not of Christ, and filled mth the 
fullness of the blessing of Christ? Then 
quickly unite your own amen to this 
prayer of the Lord. 




88 



yi. : 

Many guesses are indulged and many 
theories are entertained as to the how of 
sanctification. And indeed the Scrip- 
tures themselves afford different (though 
of course not contradictory or inconsist- 
ent) teachings concerning the way of 
holiness. 

In this chapter God the Father is ap- 
pealed to as the Sanctifier. The text is 
a petition to the Father, Who is address- 
ed no less than five times in this prayer : 
"Father'' (twice), "O Father/' "Holy 
Father/' "O Eighteous Father." 

Again, in the second verse below the 
text, we have the self-sacrificing devo- 
tion of Jesus mentioned as the ground 
of sanctification. To this end He devoted 
Himself. So we are taught in other 
places. 

89 



^^ Sanctify Them." 

And in the last verse of this prayer we 
have presented, as the experience and 
evidence of sanctification, the indwell- 
ing of love and of Christ, which also in 
other places is taught. 

But in this chapter we will consider 
the one way taught in the words immedi- 
ately following the text: 'Hhrough thy 
truth. ^^ 

The Greek preposition en, here trans- 
lated ^^through/' expresses instrumental- 
ity or means — as in the Scripture, "over- 
come evil with [or by means of] good." 

So Jesus presents Truth as the instru- 
ment of sanctification. To those Jews 
which believed on Him He said: "If ye 
continue in my word, then are ye my 
disciples indeed; and ye shall know the 
truth, and the truth shall make you 
free" — free indeed, in the fullest sense 
free : free from error, free from condem- 
nation, free from the devil's dominion, 
free from sin — with the glorious liberty 

of God's dear children. 
90 



How. 

But what is the truth that sanctifies? 
"Thy truth''— God's truth. 

JToWj all truth, indeed, is God's — a 
transcript of the divine mind — accord- 
ing to the eternal nature, relation and 
fitness of things. As the poet says, the 
eternal years of God belong to truth. As 
in Him we live and move and have our 
being — as by Him all things consist — 
so there can be nothing of good but is 
according to the scepter of truth wielded 
by Him. All truth is in order to good- 
ness. 

But what is sanctifying truth? Not 
mathematics; not science; not art; not 
beauty; not history. But Bible truth. 
"Thy word is truth," explains Jesus. 

James tells us that this word is able to 
save our souls; and Paul says that all 
Scripture is God-inspired, that the man 
of God may be perfect. 

But how does Scripture truth become 

instrumental in the sanctification of 

God's people? This question opens a 
91 



^^ Sanctify Them." 

wide field for thought and discussion. 
We are not able to give full answer. But 
some helpful things we may say: 

Paul tells us that the Holy Scriptures 
make wise unto salvation; that they "are 
profitable for doctrine, for reproof, for 
correction, for instruction in righteous- 
ness: that the man of God may be per- 
fect." (2 Tim. iii. 16-17.) That is to 
say, these God-inspired writings are in- 
strumental in the perfecting of the man 
of God in that — 

(a) They furnish him divine teaching 
— that he may be enlightened in the 
truth as it is in Jesus. The Bible is the 
only infallible and all-sufficient text- 
book on holiness. Other books may be 
useful, in so far as they help to an un- 
derstanding of The Book. But it alone 
contains the whole body of sanctifying 
truth. 

(b) And mth the Bible we are fur- 
nished a means of testing — testing of the 

92 



How. 

teacliings of other books, ecclesiastic de- 
liverances, etc.; but especially of our 
own hearts and lives. It is a mirror 
which, if rightly used, will reveal all de- 
fects and blemishes in character, and 
will evidence if our lives are radiant 
with the beauties of holiness. 

(c) Again, the Bible furnishes us 
with a means of amendment. It is not 
merely a fault-finder: it is also a Gospel 
which reveals to us how we may have 
our defects in holiness corrected, espe- 
cially that the inner glory may shine 
through the life. 

(d) And again, the Bible furnishes us 
with a means of development of the inner 
structure of holiness — the up-building 
of our character, ourselves, on our most 
holy faith. 

This is a description in general of the 
way the Scriptures minister to holiness. 

But especially are we dependent upon 

the Word of truth — the Gospel of salva- 
93 



^^ Sanctify Them." 

tion — for conviction of our moral needs 

and revelation of the divine supply. 

This sure word is as a light that shineth 

in a dark place. "The testimony of the 

Lord is sure^ making wise the simple. 

^ * ^ The entrance of thy v/ords giv- 

eth light; it giveth understanding unto 

the simple." 

The word of God is strong and clear: 
By this His will I know. 

The Bible is the begetter of the faith 
by Avhich we are saved in every degree 
of salvation. Faith cometh by hearing, 
and hearing by the word of the Lord. 
There is a divine potency in the living 
word that begets faith (as well as a foun- 
dation for faith). The word of the Lord 
is quick [i. e,^ alive] and powerful ['i. e., 
full of energy] . To His disciples Jesus 
said: "The words that I speak unto you, 
they are spirit and they are life. ^ "^^ ^ 
If ye continue in my word, then are ye 
my disciples indeed; and ye shall know 
the truth, and the truth shall make you 
94 



How. 

free. * ^ ^ Now ye are clean through, 
the word Avhich I have spoken unto 
you." In the introduction to this prayer 
for their sanctification we read: "These 
words spake Jesus, and lifted up his eyes 
to heaven, and said/' etc. First the di- 
vine, sanctifying doctrine spoken to His 
own and then the prayer that that doc- 
trine might be translated into experi- 
ence. In His prayer He said to the 
Father: "I have given unto them the 
words which thou gavest me. * -^s- 4^ j 
have given them thy word. * ^ * And 
I have declared unto them thy name, 
and will declare it; that the love where- 
with thou hast loved me may he in them 
and I in them.^^ That is sanctification. 

But how does God operate to sanctify 
through the truth? 

(1) He formulates it into words of 
human language: "The Lord gave the 
word: great was the company of those 
who published it.'' 

(2) He gives His Son to be a living 

95 



^^ Sanctify Them." 

exponent and teacher of the truth. Jesus 
is called The Word. He says, "I am the 
truth.'' 

(3) He ordains His Son to be head 
over all things to the church (the pillar 
and ground of the truth), and in the ex- 
ercise of His Headship, He calls and ap- 
points men to express the truth: ^^He 
gave some apostles, and some prophets, 
and some evangelists, and some pastors 
and teachers, for the perfecting of the 
saints.'' 

(4) He gives the Holy Spirit of truth, 
whose office it is to teach and guide into 
all truth; to demonstrate and apply and 
quicken the truth to mind and heart and 
conscience and will, and translate it into 
living experience. The Spirit giveth life. 
As the Executive of the Godhead, He 
efficiently acts by and with the truth in 
the actual sanctification of the soul. The 
Spirit of Truth, given by the Father in 
answer to the prayer of Jesus, acts con- 

96 



How. 

jointly with the "Word of truth given by 
the Father and published by the Son for 
the sanctification of His people. The 
Confession of Taith thus clearly ex- 
presses it: "They who are effectually 
called and regenerated, having a new 
heart and a new spirit created in them 
[that is regeneration] , are further sanc- 
tified, really and personally, through the 
virtue of Christ's death and resurrection 
[the sole ground of our full salvation], 
by his Word and Spirit dwelling in 
them." 

But does the Lord alone use truth in 
the sanctification of His people? 

By no means. A grave responsibility 
to the truth rests with those whom He 
would sanctify through the truth. 

(1) The truth must be highly prized. 
"Buy the truth and sell it not.'' What- 
ever it costs, pay the price: Whatever 
the bribe, part not with it. The Psalm- 
ist expresses a right appreciation of truth 
"l^hpn hjB declared that he e8teeic^<54 i\ 



"Sanctify Thenj.'' 

above his necessary food, and that it was 
more to be desired than gold; yea, than 
much fine gold. 

(2) It follows that the truth must be 
honestly held. ISTo juggling; no handling 
the word of God deceitfully. Those who 
do so wrest the truth to their own de- 
struction. They cannot twist the Scrip- 
tures without perverting their own judg- 
ment and making themselves crooked. 
Lying wonders and all deceivableness of 
unrighteousness shall be the curse of all 
such as hold the truth in unrighteous- 
ness, "because they received not the love 
of the truth that they might be saved. 
And for this cause God shall send them 
strong delusion that they should believe 
a lie : that they all might be damned who 
believed not the truth.'' He who per- 
verts truth must surely be turned down 
to hell. But in keeping of it there is 
great reward. If we would be sanctified 
through the truth, we must receive it 

into good and honest hearts, 
98 



How, 

And keep the precious treasure there, 
And never with it part. 

So David sang, "Thy Word have I hid 
in mine heart, that I might not sin 
against thee/^ 

(3) Again, if we would know the 
sanctifying power of truth, we must 
yield to it. The Spirit of holiness is 
given to them that obey. Peter says: 
"Ye have purified your souls in obeying 
the truth." And John's "But whoso 
keepeth his word, in him verily is the 
love of God perfected.'' Obedience to 
the truth is not only a necessary proof of 
sanctification: but in order to be sancti- 
fied we must in perfect obedience bow to 
its scepter. 

This is the obedience of faith; and the 
Holy Spirit is promised to them that 
obey. The willing and obedient eat the 
good of the land. 

"Open ye the gates, that the righteous 
nation that keepeth the truth [iTe&., 
truths] may enter in." (Is, i^xvi. 2.) 
89 



VII. 

The accepted theologies of the church 
agree in teaching that sanctification, 
properly so called, takes place after con- 
version and this side of heaven. 

We need not here present proof of 
this. In a previons chapter we have 
shown that sanctification is for converted 
people only. And even heathen reli- 
gions unite with Christianity in teaching 
that holiness is a prerequisite for heav- 
enly blessedness. 

At some point of time between the 
moment of conversion and the moment 
of glorification, the souls of the elect are 
purified from sin and perfected in love. 

Even if sanctification were a gradual 
process, there would be a moment of its 
completion. Logically, all theories of 
^nctific^tiou are bound to its iji^tant^- 



When. 

neousness. If it belongs to the resurrec- 
tion, even, it is instantly completed at 
the moment when the body is glorified. 
If at deathj there is a moment when 
death takes place. If by growth, there 
is a minute when full growth is attained. 
No theory of sanctification gets rid of its 
instantaneousness. 

The word "sanctify'^ in the Greek text 
is in the aorist tense and the imperative 
mood. This fact is conclusive that the 
work of sanctifying here prayed for can- 
not be gradual, but must be instant and 
complete. The oflS.ce of the Greek aorist 
is to express a point in the expanse of 
time — past, present or future; ordinarily 
in the past. Crosby's Greek Grammar 
says: "The action is represented by the 
aorist as momentary or transient, as a 
single act.'' Winer's learned New Tes- 
tament Greek Grammar declares: "The 
action represented by this tense is to be 
viewed as momentary." The imperative 
mood with the aorist tense means to do 
101 



'^ Sanctify Them." 

or be at once and completely. The word 
"sanctify'' is in this mood and tense^ and 
signifies "instantly and completely sanc- 
tify.'' Jesns did not pray the Father to 
sanctify His disciples by a gradual 
process, but by an instantaneous act. If 
ever tbat prayer was answered — and we 
believe it was answered on the day of 
Pentecost — those disciples were at once 
made holy. Grow in grace, before and 
after their sanctification, they certainly 
could, and no doubt did. But "sudden- 
ly," in the upper room, the sanctifying 
Spirit accomplished in them this work 
prayed for. And this is still the law of 
the Spirit of life in Christ Jesus; growth 
in holiness, but instant sanctification. 
Whenever this prayer of Jesus is an- 
swered for any one who has believed in 
Him, in that moment he can truthfully 
sing — 

" 'Tis done! Thou dost this moment save, 
With full salvation bless: 
Redemption through Thy blood I have, 
And spotless love and peace." 
102 



When. 

It is reasonable to assume and scrip- 
tural to believe that sanctification will 
be effected just as soon as all the condi- 
tions of it are fulfilled. 

Is after-death purgatorial fire a con- 
dition? If so^ we shall have to defer 
realization of answer to Christ's prayer 
till we enter another world. But the 
text-book of holiness nowhere so inti- 
mates. Purgatory means a purging- 
place; but the theological fiction that 
puts such a place in another world re- 
ceives no support from the Bible. 

Is death a condition? If so, then we 
shall have to wait till we die before we 
realize sanctification. But nowhere do 
the Scriptures teach that that enemy 
which is the offspring of sin, and over 
which the devil has power, is a minister 
or necessary adjunct of holiness. We 
are taught that we should be holy in all 
manner of living^ all the days of our life. 

The God of salvation takes oath that He 
J 03 



^'Sanctify Them." 

will deliver us that holiness may be the 
heritage of this life. 

Is growth a condition? If so, then our 
sanctification would be dependent upon 
tbe measure of our maturity in the di- 
vine life. But the Bible nowhere teaches 
that we are to attain this experience by 
gradual increase and development. Cer- 
tainly Christians must grow in holy stat- 
ure; but they cannot grow-out or out- 
grow sin. Sanctification is the work of 
God's free grace. 

Is lapse of time a condition? If so, 

then must we wait upon the march of 

days, few or many, according to the 

time allotted to each. But God does not 

so teach. How can we be holy in all 

manner of living, and serve the Lord in 

holiness all the days of our life, if even 

one day must be spent in getting ready? 

Now is the accepted time; now is the day 

of salvation. According to the Bible, it 

is just as much our duty and privilege 

to be holy to-day as it ever will be. 
104 



When. 

The Scriptures lay down tlie essen- 
tials to sanctification. But those essen- 
tials are neither post-mortem nor ad- 
mortem, nor by-growth nor time-lapse. 
The Book teaches that we are sanctified 

by- 

God the Father. — ^Jude 1. 
God the Son.— Eph. v. 26. 
God the Spirit. — 1 Peter i. 2. 
God's Will.— Heb. x. 10. 
God's Sacrifice. — Heb. xiii. 12. 
God's Truth. — John xvii. 17. 
Our Faith. — ^Acts xxvi. 18. 

Here we have the sevenfold cause of 
sanctification: 

First Cause: The Holy Father. 

Procuring Cause : The Holy Son. 

Efficient Cause: The Holy Spirit. 

Determining Cause: The Divine Will. 

Instrumental Cause: The Truth of 
God. 

Conditional Cause: Faith in Christ. 

All of these causes, except the last 

105 



^^Sanctify Them." 

mentioned, are furnished by the God of 
Peace Himself, Who sanctifies wholly. 

And on the divine side the essentials 
for the sanctification of His people are 
all ready. 

The Gracious Father — to Whom 
Jesus addresses His prayer — is ready. 
Luke i. 68-75. 

The Anointed Saviour — through 
whose ministry the way into the holiest 
is opened — ^has made the way accessible. 
Heb. X. 19-20. 

The Executive of the Godhead — by 
whose efficient agency the work is ac- 
complished — is given. Acts xv. 8-9. 

The Will of God — which is our sanc- 
tification — is present. 1 Thess. v. 24. 

The Blood of Jesus — the meritorious 
ground of our full redemption — is as 
precious as it ever can be. 1 John i. 7. 

The Truth of God — the instrument 

through which God's people are made 

holy — ^is here, clear, strong, full-orbed. 

2 Tim. iii. 16-17. 

106 



When. 

All essential conditions outside of our- 
selves liave been fully provided, and 
now unite in gracious, holy conspiracy 
for our complete sanctification. 

Then what can delay the blessing? 
One thing — and only one — the absence 
of the sole condition required of us: 
FAITH. 

The Lord God says: "If ye will not 
believe, surely ye shall not be establish- 
ed/^ (Isaiah vii. 9.) Without faith it is 
not possible to please God; for whatso- 
ever is not of faith is sin. Nothing keeps 
men from the blessings of salvation but 
their own unbelief. According to our 
faith is our fullness in Christ. 

As clearly as Paul teaches that we are 
justified by faith, Jesus teaches we are 
sanctified by faith. And this is the Bible 
doctrine in the varied aspects of sancti- 
fication presented: 

Is it heart-purity? "Purifying their 

hearts by faith." (Acts xv. 9.) 

Is it the Canaan of soul-rest? "For 
107 



^ '' Sanctify Them," 

we whicli have believed do enter into 
rest.'' (Heb. iv. 3.) 

Is it the reception of tbe Holy Ghost? 
"That we might receive the promise of 
the Spirit through faith.'' (Gal. iii. 14.) 

Is it the in-abiding of Jesus and love 
— as the Master Himself more than in- 
timates at the close of this prayer? "That 
Christ may dwell in your hearts by faith, 
that ye being rooted and grounded in 
love," etc. (Eph. iii. 17.) 

Is it salvation? "Receiving the end of 
your faith, even the salvation of your 
souls." (1 Peter i. 9.) 

Charles Hodge, speaking of the doc- 
trine that we are sanctified by faith, 
says: "We are saved by faith. But sal- 
vation includes deliverance from sin. If, 
therefore, our faith does not deliver us 
from sin, it does not save us." 

Sanctification must be by faith alone, 
that it may be by grace alone. Any re- 
ligionists who expect to be made perfect 
in Christ by any other method than the 
108 



When. 

way of faithj are fallen from grace. See 
tlie tliird chapter of Galatians. Any re- 
ligious system tliat teaches that we are 
sanctified by development, by good 
works, by suffering, or in any other way 
than by grace through faith, may be 
Pelagianism, may be TJnitarianism, may 
be Eomanism; but the Gospel of Christ 
it certainly is not. Sanctification is the 
work of God's free grace alone. 

Grace first contrived a way 

To save rebellious man; 
And all the steps that grace display 

Which drew the wondrous plan. 

That keen exegete and clear thinker, 
Godet, thus speaks of sanctification by 
faith: "Human wisdom says, ^disengage 
yourself by degrees from the bonds of 
sin; learn gradually to love God and live 
for Him.' But in this way we never 
break radically with sin, and give our- 
selves wholly to God. We remain in 
the dull, troubled atmosphere of our 
Qwri natu?*e, and never attain to the coii^ 
10§ 



"Sanctify Them." 

templation of tlie full light of Divine 
holiness. Faith, on the contrary, raises 
us, as it were at a bound, into the regal 
position which Jesus Christ now holds, 
and which in Him is really ours. From 
thence we behold sin cast under our feet; 
we take the life of God as our true es- 
sential being in Jesus Christ. Reason 
says, 'Become holy in order to he holy.^ 
Faith says, ^Tou are holy; therefore he- 
come so. Tou are holy in Christ; be- 
come so in your own person. This is 
perhaps the most paradoxical feature of 
pure evangelical doctrine. He who dis- 
owns it, or puts it from him, will never 
cross the threshold of Christian sanctifi- 
cation. We do not get rid of sia by lit- 
tle and little: we break with it with that 
total breaking which was consummated 
by Christ on the cross. "We do not as- 
cend one by one the steps of the throne: 
we spring upon it and seat ourselves 
there with Christ by the act of faith 
which incorporates us iu Him* Th^B 



When. 

from the height of that position, holy in 
its essential nature, we reign victoriously 
over self, the world, Satan, and all the 
powers of evil.'' 

The leap of faith lands us in the holy 
land; the embrace of faith appropriates 
Christ our sanctiiication; the reliance of 
faith rests in full assurance of complete 
redemption. 

We are sanctified by grace no sooner 
and no later than the instant when we 
exercise the proper faith. 

How long will it take to lightly be- 
lieve for sanctification? Just as long as, 
and no longer than, it will take to reach 
the believing point. 

That point will be arrived at just as 
soon as, and no sooner than, there is ade- 
quate desire to be sanctified. He who 
intercedes for us and teaches us to pray 
in His name, says: "What things soever 
ye desire, when ye pray, believe that ye 
receive them, and ye shall have them." 
Desire must precede f aitk And d^ir^ 
JU 



^'Sanctify Them;' 

must be commensurate with tlie thing 
desired. For sanctification a slight de- 
sire will not answer. God has promised 
to satisfy the longing soul, and to fill 
the hungry soul with goodness. "Blessed 
are they which do hunger and thirst 
after righteousness; for they shall be 
filled." We may urge men to believe 
for sanctification; but such faith is im- 
possible unless there is back of it an all- 
controlling desire. This may, and gen- 
erally does, take some time to form. It 
is often begotten by learning of the doc- 
trine, through hearing the testimony of 
God's saints; through trials severe, 
through grievous disappointments in the 
spiritual life, through backslidings — 
through many and diverse providential 
and gracious ministries. 

Desire for sanctification must be 
strong enough to induce entire consecra- 
tion. Of course we cannot possibly be 
sanctified until we put ourselves unre- 
^rvedly into the hands of the Sanctifiei' 



When. 

for this purpose. And we cannot exer- 
cise faith for sanctification until such as- 
signment has been made. "The altar 
sanctifieth the gift." ISTo one can be- 
lieve that the Altar does sanctify him 
until he is assured that his all is on the 
Altar. 

But when desire is sufficient and con- 
secration is complete, then the soul has 
the right and receives the ability to em- 
brace Christ as the complete Saviour. 
Sanctification is "the fullness of the bless- 
ing of Christ." He is made of God unto 
us sanctification. As we by faith re- 
ceive Him for our righteousness^ so by 
faith we embrace Him for our sanctifica- 
tion. 

In the moment of this act of faith, the 
Executive of the Godhead performs the 
sanctifying act whereby the believer is 
made holy. The concomitants of the ex- 
perience — the sweet sense of perfect 
love, joy and peace^ — full assurance of 

the estate of grace — ^may not be immedi- 
113 



^'Sanctify Them." 

ately realized. But the believing soul 
rests in the firm confidence that He doeth 
it. l^ot that He has done it; not 
that He will do it, but that He 
NOW DOES IT. And he has the right to 
sing, with trustful heart and joyful lips: 

Now I give my all to Jesus! 
Now I take Him at His word! 
Now I trust the cleansing blood! 
Now the work is done within me! 
Glory, glory be to God! 

Sanctifying faith is an attitude, as 
well as an act. The mind is in it; but it 
is not a merely intellectual reckoning. 
The will is in it; but it is not a mere vo- 
litionalism. The heart is in it; but it is 
not a mere impulse of affection. It is 
the whole souVs clear, clinging embrace 
of Christ that brings into "the bond of 
the covenant." This may be tested; 
most probably will be. But the true be- 
liever trusts on — not restlessly, but rest- 

ingly — and dares to believe and even to 
114 



When. 

affirm that the God of peace Himself 
does sanctify him. 

The prerequisite of sanctifying faith 
— a longing so earnest and urgent as to 
lead to full consecration — cannot be too 
much emphasized. At this point failure 
is common. Of course every child of 
God has a desire to be holy; but as a 
rule this desire is inadequate in degree; 
hence the many come short of the stand- 
ard of consecration and faith. With the 
late John Hall, we believe that "every 
one has as much of the Holy Ghost as 
he really wants." A fullness of desire 
will always bring the fullness of the 
blessing. 

A Methodist writer says: "This de- 
gree of holiness which we call sanctifi- 
cation is to be reached only by faith in 
the merits of Christ. But the power or 
degree of faith to believe for this bless- 
ing is the immediate gift of God. But 
God never gives this power until the 
lis 



^'Sanctify Them." 

soul is willing to lose itself, as it were, 
to all interests and purposes for time and 
eternity, in God; to find in Him wisdom, 
joy, peace and rest; to find in His word 
and will tlie law for every tliouglit, pur- 
pose and emotion; in His glory tlie in- 
spiration to every action and undertak- 
ing. ^ ^ ^ The power of sanctifying 
faith is never bestowed until tlie desire 
for holiness is sufficiently intense and 
unwavering to make the soul comply 
with all the conditions upon which the 
great gift is bestowed, and also to ap- 
preciate it when it is bestowed.'' (L. D. 
McCabe.) 

Beloved Reader: You assent to the 
truth. "Will you consent to the experi- 
ence? Does your soul cry out to God: 

Break off the yoke of inbred sin, 
And fully set my spirit free; 

I cannot rest till pure within, 
Till I am wholly lost in thee? 

Then yield yourself unreservedly a liv- 
116 



When. 

ing sacrifice to Him whose you are by 
every right; and, just as you are, by an 
utter self-renouncing and Christ-em- 
bracing act of mind and will and heart, 
receive and rest on Him as your all in 
all. Then you must and will experience 
that you are complete in Him. 




117 



VIII. 

The expression^ "througli tbe truth," 
in the nineteenth verse of this seven- 
teenth chapter of John, is not the same 
in significance as "through thy truth/' 
in the seventeenth verse. In this latter 
verse God's truth, as taught in His word, 
is referred to as the instrument of sanc- 
tification. But "truth," in the nineteenth 
verse, does not mean Scripture truth. It 
means simply reality. Here there is no 
definite article "the" in the Greek. In 
the revised version we have the literal 
translation, "sanctified in truth." The 
margin of the authorized version gives 
the real sense: Hruly sanctified J^ 

We find the same kind of expression 
in 3 John, 1: "I love in truth;" or, as in 
the margin, "I truly love." So in 1 John 
118 



In Truth. 

iii. 18: "My little children, let us not 
love in word, neitker in tongue; but in 
deed and in truth." In Eph. iv. 24 we 
read of "true holiness;'^ or, in the mar- 
gin, "holiness of truth." And this is evi- 
dently what Jesus had in mind when 
He said He was sanctifying Himself in 
order that His disciples might be sancti- 
fied in truth — a true, a real sanctifica- 
tion. 

There are sanctifications, so called, 
that are not sanctification in the true 
sense. • As we have shown in a preceding 
chapter, the word is used in various sec- 
ondary and accommodated senses. 

At regeneration sanctification is 
begun; but regeneration is not sanctifi- 
cation in truth. Regenerated people 
need to be sanctified truly. 

Ordination to a sacred office — ^whether 
that which is ordained be a place, or a 
vessel, or a person — is not sanctification 
in truth. In the text Jesus prays for the 
sanctification of His ordained servants, 
119 



"Sanctify Them.'' 

Imputed rigliteousiLess is not true 
sanctification. He who is sanctified in 
truth has not merely a reckon-so, but a 
really-so holiness. People who are free 
from condemnation may still need sanc- 
tification. 

Consecration is not real sanctification. 
The former is man's part; the latter 
God's. Of course no one can live a life 
of sustained consecration to God with- 
out being first sanctified. But the human 
act of consecration must be followed by 
the divine act of sanctification. 

Purification is not sanctification in the 
proper sense. It is the negative part, 
and, as concerns defiled man, the pre- 
requisite of sanctification. But true sanc- 
tification is more than purity. It is com- 
pleteness in the will of God — ^perfect de- 
votion of heart and life to His glory. 
Not merely purification from sin; but 
separation unto God. 

"I have taken it by faith, huV^ — is 

not true sanctification. Certainly it 
120 



In Truth. 

must be taken^ if taken at all, by faith. 
But if one takes it by faith he gets it. 
And if he truly has it he will quit "but-'^ 
ing. No one can be really sanctified 
who is restless about feeling, or demon- 
stration, or "the witness.'^ Certainly 
there is feeling that accompanies the 
blessing, demonstrations that attend the 
experience, the Spirit's witness that at- 
tests the fact. But he who, in a restless, 
experimenting way, tries to '^take it by 
faith,'' and endeavors to persuade him- 
self that he has it, needs to be truly sanc- 
tified. Real sanctification is character- 
ized by the rest of faith. 

Jesus speaks of real sanctification — 
i. e.y pure sanctification, blameless sanc- 
tification, entire sanctification — for those 
who in some secondary sense may be al- 
ready sanctified. 

John Wesley, with his characteristic, 
careful, clear discrimination, says: 
"Sanctification, in the proper sense, is an 

instantaneous deliverance from all sin, 
121 



"Sanctify Them.'' 

and includes an instantaneous power, 
then given, always to cleave to God," 

The prayer of Jesus that His disciples 
might be "sanctified truly'' is the same 
as that of Paul for the Thessalonians 
that they might be "sanctified wholly.'' 
(1 Thess. V. 23.) That is through and 
through — the whole spirit and soul and 
body — the entire being separated from 
all sin and united to God. 

John Calvin says: "We know, how- 
ever, that under the term sanctification 
is included the entire renovation of the 
man. The Thessalonians, it is true, had 
been in part renewed; but God desires 
that God would perfect what is remain- 
ing." Upon the words, "your whole 
spirit and soul and body," etc., the same 
expositor comments: "This is added by 
way of exposition, that we may know 
what the sanctification of the whole man 
is, when he is kept entire, or pure and 
unpolluted in spirit, soul and body until 

the day of Christ." 

122 



I 



I 



In Truth. 

Sanctification in truth takes in our 
whole threefold being. 

(a) Spirit: There true sanctification 
begins. The unregenerate man, if it 
can be said that he has a spirit, has it in 
a dormant condition. He is spiritually 
dead. When he becomes regenerated, 
the quickening Spirit of God begets life 
in him, so that he possesses what he did 
not have by the first birth — spiritual 
life. That which is bom of the Spirit 
is spirit. In true sanctification this live 
spirit in man, itself pure, is filled, in- 
spired by the Divine Spirit of holiness — 
given up to and taken up by God. The 
glorious Shekinah blazes in the human 
holy of holies. Thus the human spirit 
becomes a holy spirit for the Holy Spirit 
of God. 

(b) Soul: This all men have in com- 
mon. "The natural man'^ spoken of by 
Paul is literally the soul-ish^ in contradis- 
tinction to the spirit-udl man. The soul 

123 






"Sanctify Them." 

ish man is dominated by soul rather than 
by spirit. In conversion tbe soul goes 
over to God, and its faculties, subservi- 
ent to tbe spirit, become enlisted for 
God's glory. In true sanctification tbat 
soul is utterly freed from sin and filled 
with God. 'No more do evil imagina- 
tions lift up their horrid heads; no 
longer do vain thoughts lodge within; 
no more do base desires put the soul on 
the stretch; selfish ambitions have crum- 
bled into dust; unholy passions have 
ceased their clamor; spells of bad tem- 
per have been driven away. Every 
thought of the soul is brought into cap- 
tivity to the obedience of Christ; every 
aspiration of soul is for God's glory; 
every purpose of soul pulsates with per- 
fect loyalty to the King of saints; every 
passion of soul yearns with holy zeal, 
and all the soul's desire is fij^ed on things 
above. Beautified with meekness; chas- 
tened with patience; living, standing, 
walking, overcoming by faith; buoyed 
124 



In Truth. 

by heavenly hope; constrained by 
Christly love; gladdened with joy in the 
Holy Ghost; delighted with the abund- 
ance of peace; clad with garments of 
praise; decked with garlands of victory; 
adorned with all the graces of Christ and 
beauties of holiness. "Bless the Lord, 
O my soul: and all that is within me 
bless his holy name!'' 

(c) Body: True sanctification in- 
cludes the physical man. It may not be 
generally so understood; but no one can 
be wholly sanctified unless his body is 
subject to the work of grace. ISTot that 
sin can reside in material substance. ]!Tot 
that it can originate in the physical. This 
were impossible. The body by itself has 
no moral nature, and is incapable of sin 
or of holiness. But as a part of our 
being, in connection with soul and spirit, 
it may be subjected to sinful or holy 
uses. So Paul says: "Let not sin there- 
fore reign in your mortal body, that ye 
should obey it in the lusts thereof. 
125 



^^ Sanctify Them." 

Neither yield ye your members as in- 
struments of unrighteousness unto sin: 
but yield yourselves unto God, as those 
that are alive from the dead, and your 
members as instruments of righteousness 
unto God.'' (Eom. vi. 12, 13.) "We 
have the rich treasure of holiness in 
earthen vessels; and even those vessels 
must be clean and holy — possessed in 
sanctification and honor. The body is 
the temple of the Holy Ghost, and the 
temple of God must be holy. No one 
can put that temple to any defiling use 
and be truly sanctified. To perfect holi- 
ness we must be cleansed from all filthi- 
ness of the flesh. He who has real sanc- 
tification is purged from all unclean 
physical habits. The mortal body, quick- 
ened by the indwelling Spirit, is yielded 
a living sacrifice, holy and acceptable 
unto God. Its eating, drinking, sleep- 
ing, seeing, hearing, walking, handling, 
dressing, are such as becometh godliness. 

All the organs and powers and capacities 
1^ 



In Truth. 

of our physical being must be devoted to 
the glory of Him who is the Saviour of 
the body. The Lord for the body and 
the body for the Lord. 

As Horatius Bonar says: "This holi- 
ness or consecration extends to every 
part of our person; fills up our being, 
spreads over our life, influences every- 
thing we are, or do, or think, or speak, 
or plan, small or great, outward or in- 
ward, negative or positive, our loving, 
our hating, our sorrowing, our rejoicing, 
our recreation, our business, our friend- 
ships, our relationships, our silence, our 
speech, our reading, our writing, our 
going-out and our coming-in — our whole 
man, in every movement of spirit, soul 
and body." 

He who seeks true sanctification says: 



My body, soul and spirit, 
Jesus, I give to thee, 

A consecrated offering, 
Thine evermore to be. 

127 



"Sanctify Them;' 
And lie who finds true sanctification 



All my spirit, soul and body 
Now are under His control. 

This is sanctification "m truth,^^ The 
disciples for whom Jesus prayed were 
already sanctified in several secondary- 
senses — personally sanctified in part. 
They were separated from the world 
unto the Gospel — from a life of sinning 
against God to a life of serving of God. 
In the main they were holy; they had 
left all to follow Jesus; and they were 
ordained by their Great Shepherd and 
Bishop to go forth in His name, and bear 
fmit to His glory. But in the true, full 
sense of the word, they were not yet 
sanctified. So, in loving solicitude for 
their highest good and the Father's 
glory, the Great High Priest of their 
profession prayed to the Father: "Sanc- 
tify them * "^ ^ 11^ TRUTH.' 



. ?? 



Another word: Thank God! this sanc- 
128 



In Truth. 

tification is true. It is not a mere the- 
ory; it is not only a doctrine; it is not an 
unrealized ideal. It is an experimental 
fact, and those disciples realized it when 
the Day of Pentecost was fully come. 
And tens of thousands of living unim- 
peachable witnesses to-day stand up to 
atte'ot the truth. 




129 



IX. 

^atictifieti to ^mtti% 

After praying for the sanctification of 
His discipleSj Jesus says: "And for their 
sakes I sanctify myself, that they also 
might be sanctified in truth.'' 

Now certainly the Master was not 
sanctifying Himself in the first sense of 
the word as applied to His disciples — 
the negative sense — ^purification. It were 
impossible for Him to be literally made 
holy. He was already and altogether per- 
sonally holy and harmless and undefiled, 
without blemish in His own inherent 
nature, and without spot from the world. 
His divine nature was eternally holy; 
and His human nature was immaculate- 
ly conceived by the Holy Ghost in the 
womb of the Virgin. The angel Gabriel 
assured Mary: "That holy thing which 
130 



Sanctified to Sanctify. 

shall be born of tbee, shall be called the 

Son of God." (Luke i. 35). Twice is 

He called by the disciples, in addressing 

the holy Father, "Thy Holy Child 

Jesus." (Acts iv. 27, 30.) He was never 

other than holy. At twelve years of age 

He was about His Father's business. At 

thirty years of age, when entering upon 

the Messianic ministry, the Father spoke 

from heaven, "This is my beloved Son in 

whom I am well pleased." When pressed 

and accused by wicked men, with perfect 

consciousness of holy integrity. He 

threw down the challenge, "Which of 

you convinceth me of sin?" And in this 

prayer He lifted up His eyes to heaven 

in perfect confidence and said: "Father, 

"^ * ^ I have glorified thee on the 

earth: I have finished the work which 

thou gavest me to do." ITever did He 

need pardon, for He did always those 

things that were pleasing to the Father. 

Never did He need cleansing from 

guilty or native stains. 
131 



^^ Sanctify Them." 

But when we read that the Father 
sanctified Him (John x. 36), and that 
He sanctified Himself, we must under- 
stand by the word simply a special de- 
votement of the Son of God, already 
perfectly holy. 

The positive, practical side of holiness 
is consecration. There may be a special 
sanctification of that which is already 
holy to a particular, holy enterprise. 
Every saint of God who, in response to 
the divine call, sets himself apart from 
friends, home, comfort, emolument, to 
engage in a holy work, sanctifies him- 
self. 

Dr. Daniel "Whedon thus with clear 
discrimination speaks of sanctification in 
this sense of particular, positive devote- 
ment: "To sanctify is to set apart to some 
special divine use; and this may or may 
not require an inner purification of the 
being set apart. If an unholy being, 
as man, be set apart to a pure use, he 
132 



Sanctified to Sanctify. 

must be rendered internally as pure as 
the use to which, he is appropriated. Of 
an indifferent thing, neither intrinsically 
holy or unholy — as a vessel for the sanc- 
tuary service — there can be no purifica- 
tion but a physical one, with an emblem- 
atic meaning. Where a holy being — as 
Christ — is set apart for a holy work, as 
for the work of redemption, no inward 
purification is possible; for He is already 
perfectly pure. It is a consecration of 
the holy to the holy. The use to which 
man is divinely consecrated is eternal 
service in the sanctuary of heaven; but 
to attain this use his entire purification 
must be perfect.'^ 

But the disciples needed to be made 
holy — to be "sanctified in truth'' — to be 
cleansed in order to devotement — as 
their Lord did not need. And to this 
end He devoted Himself. 

Chrysostom thus paraphrases this 

nineteenth verse: "I consecrate and offer 

myself up as a sacrifice and a priest, for 
133 



"Sanctify Them." 

one special reason, to say nothing of oth- 
ers : in order that these my disciples may 
be sanctified by the [in] truth.'' 

So Daniel Steele : " ^And for their 
sakes I am consecrating myself , in order 
that they in reality may have been per- 
manently sanctified/ The disciples need- 
ed sanctification in reality, or ^truly.' '' 

Our blessed Lord's pure and holy 
earthly life was lived for His people. He 
came into the world not to do His own 
will, but the will of Him that sent Him; 
and this was in our behalf, that the 
Father's will might be done by us on 
earth as it is done in heaven. He pre- 
sented His earthly life of holiness to the 
Father in order that by the grace of God 
the same life might be wrought in and 
lived by His people on earth. On the 
ground of His utter devotion we ought 
also to walk even as He walked — ^worthy 
of the Lord unto all pleasing. His life 
was accounted ours, that His life might 
be ours. Justification through the ac- 
134 



Sanctified to Sanctify. 

tive and passive righteousness of Christ 
claims sanetification by the power of 
God. On account of that righteousness 
God is faithful and just not only to for- 
give our sins (an actual experience), but 
also to cleanse us from all unrighteous- 
ness — an equally actual experience. 
Those who rest in the imputation of the 
righteousness of Christ as simply signi- 
fying an accounting of God's people as 
righteous certainly fail to understand 
the plan of salvation. If righteousness 
is put to our account, a righteous God 
will settle the account without delay, 
if we yield to Him. 

Adam's sin is not merely imputed to 
us. We are actually fallen by nature — 
shapen in iniquity, conceived in sin — 
not simply regarded as sinners, but 
really made sinners — a personal experi- 
ence as well as a judicial pronounce- 
ment. So with the imputation of Christ's 
righteousness: we are not merely accept- 
ed as right — ^we are to be made right: 
135 



^'Sanctify Them;' 

"For as by one man's disobedience many- 
were made sinners, so by the obedience 
of one many shall be made righteous." 
(Kom. V. 19.) Eightness imputed justly 
claims rightness imparted. 

"He consecrated Himself to the 
Father, that His holiness might come 
to us; for as the blessing on the first- 
fruits is spread over the whole harvest, 
so the Spirit of God cleanses us by the 
holiness of Christ, and makes us partak- 
ers of it. Nor is this done by imputa- 
tion only, for in that respect He is said 
to have been made to us righteousness; 
but He is likewise said to have been 
made to us sandification (1 Cor. i. 30), 
because He has, so to speak, presented 
us to His Father in His own person that 
we may be renewed to true holiness by 
His Spirit." (John Calvin.) 

Moreover, the ministry, as well as the 
life of Jesus has in view as its main ob- 
ject our sanctiflcation. While He com- 
136 



Sanctified to Sanctify. 

mendeth His love towards us while we 
were yet sinners^ in a deeper sense 
^'Christ also loved the church and gave 
Himself for it, that He might sanctify 

When He became incarnate He took 
upon Himself our human nature, that 
we might become partakers of His di- 
vine nature — partakers of His holiness. 
He became the Son of Man that we 
might become the sons of God without 
rebuke. "For both he that sanctifieth 
and they that are sanctified are all of 
one, for which cause he is not ashamed 
to call them brethren." The object of 
the incarnation in behalf of His people 
will never be fully met until they are 
wholly sanctified. 

And this is the deeper significance of 
His works. Certainly His miracles were 
of great evidential value. They accred- 
ited His Messiahship. And they were 

deeds of mercy for the alleviation of 

137 



'^Sanctify Them." 

suffering men. But all the deliverences 
He wrought spoke of full deliYerance 
from sin which He was pledged to. 
Every restoration to physical health had 
for its ultimate meaning restoration to 
holiness. 

As the Prophet of God, He uttered 
the truth that the truth might make men 
free indeed. In this prayer He speaks 
of truth — the truth He taught as the 
Word of the Father — as that through 
the means of which His disciples were to 
be sanctified. "I have declared unto 
them thy name, and will declare it, that 
the love wherewith thou hast loved me 
may be in them and I in them.'' 

For this end He suffered. ^^Wheref ore 
Jesus also, that he might sanctify the 
people with his own blood, suffered 
without the gate." ISTot a pang agonized 
His sweet mind, wrung His tender heart, 
or tore His dear body but plead for, paid 
for, the sanctification of His people. 
138 



Sanctified to Sanctify. 

Never will He see tlie travail of His soul 
and be satisfied, till those for whose com- 
plete salvation He suffered are freed 
from sin and filled with love. 

For this He died. Christ died for the 
ungodly, according to the Scriptures — 
the Just for the unjust, to bring iis to 
God. And Christ also hath loved us, 
whom He hath brought to God, ^^and 
hath given himself for us an offering and 
a sacrifice to God.'^ With Him our old 
man has been crucified that the body of 
sin might be destroyed, so that we might 
be dead indeed unto sin and alive unto 
God. 

For this He rose. He freed Himself 
utterly from the thrall of death — ^leav- 
ing His very grave-clothes in the tomb 
— that we also might in resurrection 
power walk with Him in newness of life, 
without a vestige of the carnal mind 
clinging to us. 

For this He ascended^ leading captiv- 
139 



"Sanctify Them."- 

ity captive^ and as He entered through 
yon heavenly vail into the presence of 
the Father for ns^ He opened the way 
into the holiest^ that we might have the 
privilege of entering into and dwelling 
in the secret place of the Most High. 

For this was He exalted in heaven. 
"The Holy Ghost was not yet given, be- 
cause that Jesus was not yet glorified/' 
says John. Pentecost came because 
Jesus was glorified. As Simon Peter 
explained on the day of Pentecost: 
"Therefore being by the right hand of 
God exalted, and having received of the 
Father the promise of the Holy Ghost, 
he hath shed forth this which ye now see 
and hear." 

For this He perpetually intercedes, 
Paul tells us that He is now at the right 
hand of God, interceding in our behalf. 
He is an Advocate of holiness. Nothing 
He so much desires for His people as 
that they shall be an. holy people. In 
140 



Sanctified to Sanctify. 

this prayer that gives us our text He 
says: "And now I am no more in 
the world, but these are in the world, 
and I come to thee.'' He carries this 
prayer for our sanctification with Him to 
the skies. Bless His name! "With such 
an High Priest over the house of God, 
let us draw near with a true heart in full 
assurance of faith. 

We are told that Jesus is made Head 
over all things to His church. And this 
uttermost Saviour, in administering for 
His church, has ordained that all things 
for good to them that love Him for their 
true sanctification. 

To this He not only consecrates Him- 
self; but He also ordains all things 
under Him. All the ordinances of His 
house have for their ultimate object the 
sanctification of those who are members 
of that house: 

Ministers: "He gave some [to be] 

apostles, and some prophets, and some 
141 



^^ Sanctify Them." 

evangelists, and some pastors and teach- 
ers, for the perfecting of the saints.'^ 
Every minister of Christ who is making 
full proof of his ministry is laboring that 
he may present every man perfect in 
Christ. 

Scriptures: "All Scripture is given 
by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, 
and for instruction in righteousness, that 
the man of God may be perfect.'' (2 
Tim. iii. 16.) The end of Scripture 
truth is the sanctification of God's peo- 
ple. He handles the word of God deceit- 
fully who confines its use to anything 
short of the perfecting of the man of 
God. 

Sabbaths: "Yerily, my Sabbaths ye 
shall keep: for it is a sign between me 
and you throughout your generation; 
that ye may know that I am the Lord 
that doth sanctify you." (Ex. xxxi. 13.) 
Again, in Ezek. xx. 12 : "Moreover also 
142 



I 



Sanctified to Sanctify. 

I gave them my Sabbaths, to be a sign 
between me and tbem, tbat they might 
know that I am the Lord that sanctify 
them." So, as Lord even of the Sabbath 
Day, Christ ordains it for the sanctifica- 
tion of His people. Every recurrence of 
the holy day should remind us that we 
are to be as holy as the day, and it 
should be an eloquent minister of holi- 
ness to us, leading us into the rest of 
faith and sweet Sabbath of love. 

Sacraments: That word means 
"oaths;" and these ordinances should be 
as solemn as oaths of allegiance to the 
Lord. 

Baptism "doth signify and seal our 
engrafting into Christ, and our engage- 
ment to be the Lord's." As Willis Lord 
says, it "sets forth the necessity of holi- 
ness in all them who belong to the true 
congregation of the Lord; and holiness 
to be eflfected by the power of the Holy 
Spirit, which the cleansing signifies." 

143 



** Sanctify Them." 

This institute of Gospel grace 

Proclaims our nature soiled by sin; 

Shadows the change that yet must pass 
Upon the living soul within; 

Speaks of the Spirit's power to cleanse 
The human heart, by sin depraved; 

And points us to the gracious means 
By which alone the soul is saved. 

Whatever may be the mode, its sig- 
nificance is the same. 

Is it by sprinhling ? We are remind- 
ed of the promise : "Then will I sprinkle 
clean water npon yon, and ye shall be 
clean: from all yonr fiithiness and from 
all yonr idols will I cleanse yon. * "^^ * 
And I will pnt my Spirit within yon, 
and canse yon to walk in my statntes, 
and ye shall keep my judgments, and do 
them." (Ezek. xxxvi. 25, 27.) 

Is it by pouring? Then are we re- 
minded of the promises : "I will ponr you 
out a blessing, that there shall not be 
room enough to receive it'^ (Mai. iii. 
10); and Joel ii. 28, quoted by Simon 
144 



Sanctified to Sanctify. 

Peter in explanation of the Pentecostal 
blessing: "And it shall come to pass in 
the last days, saith God, I will pour out 
of my Spirit upon all flesh: ^ ^ "^ And 
on my servants and on my handmaidens 
I will pour out in those days of my 
Spirit.'^ (Acts ii. 17-18.) 

Is it by immersion? Then must we 
be "buried Avith him by baptism into 
death: that like as Christ was raised up 
from the dead by the glory of the 
Father, even so we also should walk in 
newness of life.'' (Rom. vi. 4.) Im- 
mersion signifies not only death, but 
even burial to sin. Every believer in 
this mode of baptism is in consistency 
led to reckon himself to be dead indeed 
unto sin but alive unto God through 
Jesus Christ. 

The Lord's Supper ministers to our 
complete redemption. It is more than 
a sacrament (an oath), an expression of 
continued allegiance to Christ. 
145 



'^ Sanctify Them." 

It is a communion: "The cup of bless- 
ing which we bless, is it not the commu- 
nion of the blood of Christ? The bread 
which we break, is it not the communion 
of the body of Christ?" This means par- 
ticipation of the divine nature. He is 
our life. He is drink and food, and we 
in the true communion assimilate Him 
— partake of His divine nature — ^par- 
take of His holiness — ^if we do truly 
partake of the communion. 

The Supper is both commemorative 
and prophetic: "For as often as ye eat 
this bread and drink this cup ye do show 
the Lord's death — till he come,^^ And 
both as memorial and prophecy its deep 
ministerial significance is sanctification. 
It keeps continually before us the Lamb 
of God, which taketh away the sin of the 
world. In the cup we see the blood that 
cleanseth us from all sin. "Who looks 
with spiritual eyes without being thrill- 
ed by its significance? 

146 



I 



Sanctified to Sanctify. 

Before I saw the blood, 

'Twas hell my soul was fearing; 

And dark and dreary to my eyes 

The future was appearing; 

While conscience told its tale of sin, 

And caused a weight of woe within. 

But when I saw the blood, 

And looked on Him who shed it, 

My right to peace I saw at once, 

And I with transport read it. 

I felt myself to God brought nigh, 

And Victory! became my cry. 

My joy was in the blood, 

The news of which had told me 

That spotless as the Lamb of God 

The Father might behold me. 

And all my boast is in His name. 

Through whom this great salvation came. 

''Till he comeP^ Who that eats and 
drinks worthily is not inspired by the 
blessed hope of our Lord's personal re- 
turn for His own. This John tells us is 
a purifying hope. "We know that when 
he shall appear we shall be like him; for 
we shall see him as he is. And every 
man that hath this hope in him purifieth 
147 



^^ Sanctify Them.'' 

himselfj even as lie is pure.'' (1 Jolm 
iii. 2-3.) To be reminded that Jesus is 
coming to receive us unto Himself cer- 
tainly will stir us up to prepare to meet 
Him. And sanctification is the prepa- 
ration requisite. The Bride, made ready 
as the Lamb's Y/ife, must be clothed in 
fine linen, clean and white. Over and 
over again, many times, Holiness is pre- 
sented as the beautiful garments in 
which the church must be clothed when 
Jesus comes: "That he may establish 
your hearts unblameable in holiness be- 
fore God, unto [not merely until, but 
with respect to~} the coming of the Lord 
Jesus." (1 Thess. iii. 13.) "And the 
very God of peace sanctify you wholly, 
and I pray God your whole spirit and 
soul and body be preserved blameless 
unto the coming of our Lord Jesus 
Christ." (1 Thess. v. 23.) "We should 
live soberly and righteously and godly 
in this present world; looking for that 
blessed hope, and the glorious appearing 
148 



Sanctified to Sanctify. 

of the great God and our Saviour Jesus 
Christ/' (Titus ii. 12, 13.) "Behold, I 
come as a thief. Blessed is he that watch- 
eth and keepeth his garments." (Rev. 
xvi. 15.) The essential preparation for 
the marriage supper of the Lamb is the 
wedding garment, which is nothing else 
than holiness. The fine linen, clean and 
white, is the righteousness of the saints, 
or holy ones. "He which testifieth these 
things saith, Surely I come quickly." 
Only the white-robed ones can give the 
quick, glad response, "Amen. Even so, 
come Lord Jesus." 

Christian Reader: Has this expressed 
purpose of your Lord's sanctification of 
Himself in your behalf been realized in 
you? Does He see of the travail of His 
soul, and is He satisfied in your sanctifi- 
cation? H not, why not? Are not the 
divine provisions sufiiciently rich and 
abundant? Is not the argument suffi- 
ciently strong and convincing? Is not 
149 



^'Sanctify Them." 

tlie appeal sufficiently toiicliiTig and per- 
suasive? Surely yes. ITo fuller provi- 
sion of grace^ no greater argument, no 
stronger appeal have we to urge upon 
the sinner, to lead him to repentance, 
than we have for the disciple, to lead 
him to holiness. As we urge the sinner 
to repent, on the ground of what Christ 
lias done for him, so by the same appeal 
let us be persuaded unto sanctification. 

Has this prayer of Jesus for you been 
answered? Then, as He has given us an 
example that we should follow His steps, 
let us devote ourselves to the true sancti- 
fication of His people. This will doubt- 
less cost us something, as it cost Him 
much. It will mean th at we "v^^ll have to 
set ourselves apart from what may be 
lawful, as well as pleasant. It may 
mean the sacrifice of popularity, posi- 
tion, property, in this world. But 
thereunto are we called as His followers. 
You know the grace of the Lord Jesus, 
150 



Sanctified to Sanctify. 

who, though He was rich, yet for our 
sakes He became poor, that we through 
His poverty might be made rich. Let 
this mind be in us which was also in 
Christ Jesus. Let us go unto Him with- 
out the camp, bearing His reproach. Let 
us fill up that which is behind of the af- 
flictions of Christ, in our flesh, for His 
body's sake, which is the church. We 
ought to lay down our lives for the 
brethren. We, too, should be sanctified 
to sanctify. As Christ also hath loved 
the church and hath given Himself for it 
that He might sanctify it, so must we 
say with real meaning: 
I love Thy church, O God ! 

For her my tears shall fall; 

For her my prayers ascend; 
To her my cares and toils be given, 

Till toils and cares shall end. 



151 



r^hristlikeness 

AND OTHER PAPERS. 

By BYRON J. RKKS, 
Author of **Hulda: The Pentecostal Prophetess. 



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CHRISTIAN STANDARD CO., Limited, 

921 Arch Street, Philadelphia, Pa. 

157 



"Not all Spices 

Are Pungently Peppery,'* 

says Dr. Steele, in writing about 
Dr. Pepper's book, 

"SPICES FROM THE LORD'S GARDEH." 

•* Some are fraerrant and aromatic, imparting to food a 
flavoring and a relish. The spices in this booklet are of 
this kind, making Christian truth appetizing. These 
addresses, caught on the wing by the stenographer, do 
not read like a book, but they sound like a free and earn- 
est conversation utterly untrammelled by the rules of 
homiletics. Of course they are the quintessence of 
Methodist orthodoxy. They seem to have been made 
according to the formu la which Dr. layman Beecher gave 
to his students in Lane Theological Seminary : 'Students, 
pump yourselves full of your subject, knock out the hung 
and let nature caper.' 

" These aiddressea at the opening of a Stated Social 
Meeting are brief, marrowy, and informal. They are 
model* of directness, condensation and point. 

** May the author be spared to gather many more 
spices from the I<ord*s garden." 

♦•I have been Much Profited," 

writes Bisho|> Ninde, "by reading these brief ad- 
dresses. While all are excellent, the one entitled 
'Humility Greater than Love* it one of those rare 
productions that I shall store up for repeated 
perusal.'* 

The book contains 15 separate Bible Readings, as fol- 
lows : Nevertheless, Real Christlikeness, The Life is the 
Light, Christlike Conversation, Holy Ghost Guidance, 
Assurance in Emergencies, At Home in the Heavenlies, 
Our Marvelous Salvation, The True Relatives of Jesus, 
Sclf-Pity, Humility Greater than Love, Grounds of Per- 
sonal Trust, A Prosperous Journey, The Bible in Hot 
Hearts, God Gives to Those Who Have. 

PrlGe$ Postpaid, ^Sc 
ORDER OF 

CHRISTIAN STANDARD CO., Limited, 

Ho* 931 Arob Str««t« • • PUiladelpliiau 

158 



HOLINESS TEXT BOOK. 

AGENTS *— oc/ f O 18,000 Copies Sd 4 

WANTED. ' ' Ofc i-£-0. in about a year. 

One Man Sold 50 Copies in One Bay. 



S66 Texts, Selected by Rev. John Thompsois^. 
S66 Comments. Written by Rev. E. I. D. Pepper. 



Bound in Cloth. 107 Pages. Price, postpaid, 30 cents. 



A Book of Bible Texts, bearing directly upon the subject 
of holiness. One for each day in the year. A morning 
morsel of Divine truth that will help you throughout each 
day of spiritual life. 

The logical as well as topical arrangement of the texts 
makes a book of infinite interest to Evangelists and 
Christian workers. 

Rev. WM. JOI^ES, special editorial writer of 
tlie "Clirlstlan TTltness," says: 

" There is nothing like this little book. It is adapted 
to Christian life and necessities of Christians, and to the 
young minister it is both a commentary and a treatise 
on Homiletics— there is, as is often the case with Dr. 
Pepper, a whole sermon in a single paragraph.'* 



TWEl^TY-ONE TOPICS: 

1. Holiness Possible. 13. Scriptural Holiness. 

2. Freedom from Sin Pos- j^. a Sanctified Ministry. 

.. r^o1i^!f Vt^h««co =^5. The Human Side of 

3. Call to Holm ess. -^ TTnlin^cc 

4. Holiness Commanded. ^ ^^^ru r.u « 1 

5. Exhortations to Holi- ^6. The Witness of the Holy 

jiegg^ Spirit to Holmess. 

6. Holiness Promised. 17. Characteristics of the 

7. Motives to Holiness. Saints. 

8. Prayer for Holiness. 18. Testimony to Holiness. 

9. Discouragements in Danger of loosing HoU- 

Seeking Holiness. ^ j^^g ^ ^ 
10. God our Sanctifier. t> .l- • tt ts 

XI. Christ our Sanctifier. 20. Preservation m HoU- 
12. The Holy Ghost our ^^^s- 

«. Sanctifier. 21. Maturity in Holiness. 

CHRISTIAN STANDARD CO., Limited, 
021 Arch St., PhiHadelphia, Pa. 

159 



HULDA: 

The Pentecostal Prophetess. 

BY 

BYRON J. REES. 



Contains 150 pages. Bound in cloth. 
Price 50 cents, postpaid. 



A short life story, and seventeen sermons of Ptulda 
A. Rees. with her portrait. This book needs no other 
introduction, than for the reader to know that sev- 
enteen of the sermons, which Sister Rees preached 
with such accompaniments of power and blessing, 
compose the greater portion of it. The life story 
is short, yet comprehensive ; the writer of it avoid- 
ing anything of a eulogistic nature, and making the 
facts of the life serve as an appropriate introduction 
to the character back of the sermons. 

Mrs. B- E. Williams in a beautiful poem (which 
is a part of the book), gives refreshing glimpses in- 
to the character of Sister Rees. 

Esther T. Pritchard, has also written a "tribute'* 
glowing with fervor and truth, 

CHRISTIAN STANDARD CO., Limited. 
921 Arch Street, Philadelphia, Pa, 

160 



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